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SABBATH SCHOOL

BIBLE STUDY GUIDE

The Gospel on the Street

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JAN FEB MAR 1998

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Adult Sabbath School Bible Study Guide (ISSN 8750-t988)/No. 411/January-March 1998.

104

Editorial Office



The Gospel Invades Corinth

12501 Old Columbia Pike

Silver Spring, MD 20904

Divided Loyalties

The Lord of Glory,

Not Glorious Words

"Paul, Called to be an Apostle"

Reviving Christian Identity

Christian Sexuality

Food for Thought About Idols

At the Lord's Table

The adult Sabbath School Bible

Study Guide is prepared by the

Department of Sabbath School/

Personal Ministries of the General

Conference of Seventh-day

Adventists. The preparation of the

guides is under the general direction

of a worldwide Sabbath School

Manuscript Evaluation Committee,

the members of

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The

which serve as consulting editors.

The published guides reflect the

input of the committee and thus do

not solely or necessarily represent

the intent of the authors.

Contents



xL J14:I

1/99 91699-88

Principal Contributor

John McVay

Editor

Philip G. Samaan

Associate Editor

Lyndelle Brower Chiomenti

Editorial Assistant

Fylvia Fowler Kline

Art and Design

Lars Justinen

Pacific Press Coordinator

Glen Robinson

One Body, Many Parts—One

Church, Many Members

High Praise for Love

Worthwhile Worship

Reality of the Resurrection

Praise and Promises

Meet the Principal Contributor

to This Quarter's Lessons

John McVay is associate profes-

sor of biblical studies and chair of

the Religion Department at Pacific

Union College. He has been at the

college since 1985, including a pe-

riod of service as the senior pastor

of the Pacific Union College Church.

He enjoys nothing more than par-

ticipating with young adults as they

grapple with the eternal themes of

the Bible.

Born in Corvallis, Oregon, to a

pastoral family, he felt the call to

pastoral ministry early in life, fol-

lowing in the footsteps of his fa-

ther, Ken, and older brother, Bill.

While still in college, he served as

youth pastor in Des Moines, Iowa. He ministered in the Georgia-

Cumberland Conference before coming to California.

John is a graduate of Georgia-Cumberland Academy, Southern

College, Andrews University, and England's Sheffield University,

which awarded him a Ph.D. in New Testament studies in 1995. His

dissertation focused on the theme of the church in the Epistle to the

Ephesians. In 1996 John was selected by the students and faculty of

Pacific Union College as "Educator of the Year." He contributes

regularly to professional conferences and publications.

Pam Aalborg McVay, John's wife, works part-time as an obstet-

rics nurse at St. Helena Hospital. They have two children, Marshall

and Macy. The family enjoys the great outdoors, especially camping

in Northern California.

Check with your local Adventist Book

Center for the com

Danion book to the

Sabbath School Bile Study Guide.

If the Taj

Mahal and

sacred cows

are the only

things you

have heard

about India lately then read the stories in

MISSION

this quarter and learn about many other exciting

things that are happening there. Spicer College in

India is now serving so many students wanting a

quality Christian

education, some

women students

must live

barracks-style in

make-shift

quarters. The

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Sabbath Offering

you will give on

March 28 is

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awaited in the

Southern Asia

Division so they can complete the new women's

dormitory facility they have already started.

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To order by mail, send check ($18.45 per cookbook, includes s & h) to:

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Shepherdess hiternah,,,,.

1 Corinthians

The Gospel on the Street

Paul's first letter to the Corinthians is an important and surprising

document. It is important in that it is one of the earliest Christian

documents that we possess. And it provides one of the most detailed

accounts of early Christian congregations. Probably written before

the first of the Gospels, 1 Corinthians gives us access to the ground

floor of Christianity. We see Christianity as it grows, thrives, and

spreads. We see the gospel making inroads into one of the great cities

of the ancient world. In 1 Corinthians, Paul tries to equip early

Christian disciples to live the gospel in the sophisticated culture of

Corinth. He longs for his correspondents to establish a firm self-

identity as Christians, one that will stand the onslaught of social

pressure.

First Corinthians may come as something of a surprise. In writing

the letter, Paul does not sit down and compose a detached theological

essay. Instead, it is the work of a busy pastor-evangelist who ad-

dresses real issues confronting Christians at Corinth. What may

surprise us is that they faced so many problems, felt the pull of so

many temptations, and experienced such deep division among them-

selves.

This significant document, with its surprising and realistic portrait

of Christianity in the apostolic age, has much to say to us. Modern

cultures are increasingly urban ones. If the gospel of Jesus Christ is

to advance today, it must walk the streets of modern cities and find a

place in the hearts of the citizens of our world's great metroplexes.

And many of the themes treated by Paul are ones that are of real

interest to Christians of our era. We still experience fractured fellow-

ship and sometimes face one another in courtrooms. How to with-

stand the lure of sexual temptation remains a topic of importance.

We wrestle with what it means to live in view of Christ's return, the

appropriate function of spiritual gifts, and how to conduct public

worship.

However, not every issue that Paul raises is a burning one for us.

We may not find immediately applicable Paul's counsel on circum-

cision, head coverings, or food offered to idols. Even in the study of

these topics we have much to learn, for Paul consistently views issues

from a theological perspective. He drags the mundane and everyday

into the realm of the profound and the eternal. Even when the theme

seems peripheral to modern discipleship, Paul's reflections will prove

inspirational.

We may take up the study of 1 Corinthians, then, with the hope

and prayer that the God who inspired Paul to compose it will be

present with us as we reflect on these ancient words.

Lesson 1



December 28—January 3

The Gospel Invades

Corinth

Sabbath Afternoon

READ FOR THIS WEEK'S STUDY: Acts 18:1-18; 1 Cor. 1:1-9;

16:1-24.

MEMORY TEXT: "Who shall also confirm you unto the end,

that ye may be blameless in the day of our Lord Jesus Christ.

God is faithful, by whom ye were called unto the fellowship of

his Son Jesus Christ our Lord" (1 Corinthians 1:8, 9).

KEY THOUGHT:

The success of Paul's mission to Corinth con-

vincingly demonstrates the power of God's grace. To the citizens of

this important city, the good news about Jesus Christ came with the

same transforming power that is available to us today.

CORINTH: HUB OF IMMORALITY OR CENTER FOR

CHRISTIAN MISSION?

We are often tempted to limit the bounds

of God's power to transform lives. The word

can't

springs all too

readily to our lips. Corinth was a large, wealthy, and geographically

important city that offered its citizens all the pressures and tempta-

tions of a bustling urban environment. To establish thriving Christian

congregations in such a place was a challenging assignment. Many

converts would come directly from paganism. And their lives, once

molded by immorality, had to be shaped by the values of the gospel of

Jesus Christ. Paul, who knew well the transforming power of God's

grace, was able to look beyond the seemingly unbeatable challenges to

see in Corinth a strategic center for Christian mission.

Do we see limitless opportunities for mission in spite of formidable

obstacles?

Sunday



December 28

PAUL—TENTMAKER AND PROCLAIMER (Acts 18:1-8).

With whom did Paul form a partnership in Corinth? Acts 18:1-3.

Because of an edict of Roman Emperor Claudius expelling Jews

from Rome, Aquila and Priscilla ("Prisca" in Paul's letters) came to

Corinth. The pair were highly mobile (Acts 18:18; 1 Cor. 16:19; Rom.

16:3; 2 Tim. 4:19) and were, apparently, entrepreneurs who con-

ducted a wide-ranging trade in tents and leather goods. They appar-

ently already were Christians when they arrived.

To what missionary purpose did Paul commit his Sabbaths?

Acts 18:4.

Paul's work as "tentmaker" also played an important role in his

outreach methods. "We worked night and day, so that we might not

burden any of you while we proclaimed to you the gospel of God"

(1 Thess. 2:9, NRSV). This verse suggests that Paul most likely shared

the gospel in the workplace. Rising early and working late, bent over

the workbench, we can imagine him proclaiming a risen Lord to his

customers.

What succeeding events occurred in Paul's ministry in Corinth?

How would you rate his success? Acts 18:5-8.

Titius Justus is described as "a worshiper of God" (verse 7, NRSV).

This phrase, like "[one] who feared God" (Acts 10:2; 13:16, 26; 17:4,

17), indicates a non-Jew who had been drawn to worship of the one

true God without becoming a full Jewish convert.

Acts 18:1-8, with its portrait of workplace and synagogue, opens a

window onto the large and cosmopolitan colony of Corinth, where

Greeks, Romans, and Jews mingle in commerce and worship with

people of all nations and creeds. When Paul wrote that there are

"many gods" (1 Cor. 8:5, NIV), he spoke appropriately of Corinth.

Statuary, coins, and temples reflected the worship of these gods,

including Apollo, Athena, Tyche, Aphrodite, Asclepius, Demeter and

Kore, Palaimon and Sisypus.

How successfully are you using your workplace to share your

love for Christ? What fresh strategies could you employ? Share

with your class a fresh and effective approach you may have

used in reaching out to someone.

Monday



December 29

DISCOURAGEMENT FROM BELOW; ENCOURAGEMENT

FROM ON HIGH (Acts 18:9-17).

Have there been times when your witness to friends and neigh-

bors seemed in vain? Compare your experience to Paul's in Acts

18:9-11.

"Though Paul had a measure of success in Corinth, yet the wicked-

ness that he saw and heard in that corrupt city almost disheartened

him. The depravity that he witnessed among the Gentiles, and the

contempt and insult that he received from the Jews, caused him great

anguish of spirit. He doubted the wisdom of trying to build up a

church from the material that he found there."—The

Acts of the

Apostles,

p. 250.

At this moment, Paul's dedication to mission in Corinth was buoyed

by a direct message from the risen Christ. The message ended with

these words, "There are many in this city who are my people" (Acts

18:10, NRSV). This message bears repeating. In your city and in mine

there are people who already belong to God. Ours is the joyous task of

discovering them!

After 18 months in Corinth, what events occurred to disrupt

Paul's ministry? How is God's promise of personal safety to Paul

fulfilled? Acts 18:12-17.

An inscription by Emperor Claudius, found at Delphi in Greece,

confirms the historical background reflected in Acts 18. It refers to

"Junius Gallio my friend, and proconsul of Achaia" and seems to date

Gallio's rule to A.D. 51/52.

Paul's dedication to his converts was not temporary. He remained

after the disturbance, completing some 18 months of ministry during

his second missionary journey (A.D. 51-52). Sometime after his de-

parture and before writing 1 Corinthians, Paul wrote them a letter,

now lost (1 Cor. 5:9), word having come from Chloe's people and

others with regard to the church (1:11; 16:17). And having received a

letter from the Corinthians themselves (1 Cor. 7:1), Paul authored

1 Corinthians around A.D. 57, before his departure from Ephesus on

his third journey (1 Cor. 16:8).

In what practical ways do you attempt to confirm the faith of

fellow believers, including those you have helped win to Christ?

Are you sometimes less attentive to people's spiritual needs after

they join the church? Why?

Tuesday



December 30

SAINTS ... IN CORINTH? (1 Cor. 1:1-9).

As is the case with most of Paul's letters and with ancient letters in

general, 1 Corinthians begins with an introduction (prescript) and a

thanksgiving (verses 4-9).

How did Paul address the Christians in Corinth? 1 Cor. 1:2, 3.

Paul used the phrases

sanctified

and

called to be saints

to describe

his readers. The terms

sanctified

and

saints

are both based on the

Greek word

hagios,

"holy."

What attitudes does the society in which you live have about

holiness or being

holy?

Corinth had a proud history and was strategically important,

located as it was on the isthmus of Greece and serviced by two

seaports (Lechaeum and Cenchreae). It was a wealthy city, especially

noted for the advanced crafts of shipbuilding and architecture, as well

as the manufacture of textiles and ceramics. However, for all its

advantages, Corinth was not

holy.

In an earlier era, authors from the competing city of Athens slan-

dered Corinth by coining the terms

to Corinthianize

meaning "to

fornicate," and

a Corinthian girl,

meaning "a prostitute." One author

portrayed Corinth as having 1,000 prostitutes in the service of the

goddess Aphrodite.

Corinth may have been no more nor less immoral than other

similar cities. However, as Paul's letter indicates, the temptations of

sexual immorality, idolatry, and gluttony (1 Cor. 5; 6:12-20; 8; 11:17-

22) pressed upon the believers. And they were all too ready to yield.

From the beginning, Paul focused on the sanctifying work of Christ on

their behalf and called them to spiritual excellence. He reminded them

that they

are

(not

will be) sanctified

and

called to be saints.

Our submission to Christ and to His sanctifying work is what it

takes to experience spiritual growth and maturity in Him. "Every

weak, doubting, struggling soul who yields fully to the Lord is placed

in direct touch with agencies that enable him to overcome. Heaven is

near him, and he has the support and help of angels of mercy in every

time of trial and need."—The

Acts of the Apostles,

p. 299.

Do you need to hear afresh the assurance of Christ's sanctify-

ing work for you and His call to spiritual excellence?

Wednesday



December 31

"OUR LORD, COME!" (1 Cor. 1:1-9; 16:21-24).

One means that helps us understand an essay or a book is to read its

introduction and conclusion before reading the rest of the document.

Such an approach often helps to highlight concerns that are important

to the author.

What concerns mark the introductory and concluding verses of

1 Corinthians? 1 Cor. 1:1-9; 16:21-24.

Paul's love for his converts shines through the introduction and

conclusion of 1 Corinthians. His passionate concern and his desire

that grace be evident in their lives is clear. And Paul's belief in the

Second Coming is equally vivid. Christians await "the revealing of

our Lord Jesus Christ" (1 Cor. 1:7, NRSV). And Paul's joyful confi-

dence in God's faithfulness is an inspiration to those of us who await

Christ's soon return.

Compare how Revelation also reflects a belief in the Second

Coming in both its introduction and conclusion. Rev. 1:1-8;

22:20-21.

The conclusions of both Revelation and 1 Corinthians contain the

heartfelt call, "Come, Lord Jesus" (Rev. 22:20, NRSV); "Our Lord,

come!" (1 Cor. 16:22). The call in 1 Corinthians is couched in the

Aramaic phrase

marana tha,

the only use of the words in the New

Testament, and is especially powerful because Paul has just pro-

nounced a curse,

anathema,

against anyone who rejects Christ (com-

pare Gal. 1:8, 9).

Anathema. Marana tha.

The words occur together in

the Greek text. For Paul,

anathema

is appropriate to the one who

refuses to love Christ. But the cry of those moved by love for their

Saviour is

Marana tha,

"Our Lord, come!"

Notice, again, the three elements present in Paul's introduction and

conclusion:

Obvious love for the believers.

Joyous belief in Christ's Second Coming.

Confident faith in God's keeping power.

Which of these three elements do you think is most essential

to Seventh-day Adventists at this time in earth's history? Ex-

plain. Which do you need to emphasize most in your Christian

experience just now and why?

Thursday



January 1

THE COLLECTION FOR THE SAINTS (1 Cor. 16:1-20).

What is "the collection for the saints"? (16:1). Explain why it

was so important for Paul's ministry. 1 Cor. 16:1-4 (2 Cor. 8, 9).

"The collection for the saints" features prominently in Paul's let-

ters and seems to have been his project for nearly twenty years. One

central concern of his was the reconciliation of Jews and Gentiles

within the church (see especially Eph. 2:11-22). The collection of

funds from his largely Gentile churches to aid impoverished Jewish

believers in Jerusalem gave Paul a practical way in which to manifest

his desire for reconciliation between these groups.

Such a project also reflects Paul's belief in the words of Isaiah

58:6-8 and Matthew 25:34-46. How we treat those less fortunate than

ourselves reflects in a major way our love for the Lord.

How would you respond to a friend who quotes 1 Corinthians

16:1-4 in favor of Sunday's being the day on which the earliest

Christians worshiped? On the other hand, how would you empha-

size the larger picture of our concern for others' needs?

Paul encourages the Corinthians to make advance preparation for

"the collection for the saints," which is to be gathered when he next

arrives. "The context has little to do with church assemblies. What is

called for is the private budgeting of an individual."—D. R. de Lacy,

"Holy

Days," Dictionary of Paul and His Letters,

ed. Gerald F. Hawthorne

and others (Downers Grove, Ill.: InterVarsity Press, 1993), p. 404.

The passage may actually be taken as evidence for the continuing

significance of Sabbath among Paul's churches. The "putting aside" is

an individual act done at home and likely represents the use of the first

day for financial activity that would have been judged inappropriate

on the Christian Sabbath.

What concerns did Paul express about the treatment of such

faithful Christian leaders as Timothy, Apollos, and members of

"the household of Stephanas"? 1 Cor. 16:5-20.

Outline practical steps you can take to encourage reconcilia-

tion in your church and respect for its leaders. Share such steps

in the class and suggest ways for implementation.

Friday



January 2

FURTHER STUDY:

At what other points in Paul's ministry

does he receive a vision or dream? See Acts 9:1-19 (compare

22:6-16; 26:12-20); 16:6-10; 22:17-21; 23:11; 27:21-26; 1 Cor.

15:3-8; 2 Cor. 12:1-10.

Chapter 24 in

The Acts of the Apostles,

"Corinth," pp. 243-254,

traces Paul's early ministry in the city.

To supplement this week's lesson, consult a good Bible diction-

ary, such as

The Seventh-day Adventist Bible Dictionary,

for infor-

mation on the city of Corinth and an introduction to 1 Corinthians

as a whole.

DISCUSSION QUESTIONS:

I. On

the idea of honoring Christian leaders, see

1 Thessalonians 5:12, 13 and Philippians 2:25-30. How

can we provide both constructive criticism

and

respect to

those who serve

us as leaders?

List the

top five factors that make spreading the gospel

difficult in your area. How can such factors be turned

into occasions for God's intervention in the hearts and

lives of your neighbors? Pray for them and for opportu-

nities to reach them.

You have just listened to a lengthy lamentation about the

challenges facing "our youth" and how often they "fall

away." Much of the speech rings true. Based on this week's

lesson, how would you respond in a way that reflects the

living hope and faith of Paul?

SUMMARY: Paul's courageous

example in pressing the Christian

mission in Corinth calls us to reexamine our sometimes unsuccess-

ful efforts to proclaim the gospel. His call to spiritual excellence,

vibrant belief in Christ's return, and dedication to reconciliation

likewise invite our self-examination. Can we, with full voice, cry,

"Our Lord, come!"

Taught by An Angel

J. H. Zachary

The people arrived at the beach in trucks, buses, jeeps, and

motorcycles for the mass baptism following evangelistic crusades

in the Philippines. After a worship service on the beach, 30 pastors

stood in the crashing waves of the Pacific Ocean and baptized

nearly 1,000 people. After the service a man gave his testimony.

His name is Baget. He is a member of the B'Laan tribe, an animist

people living on the island of Mindanao. For years, he had robbed—

and sometimes killed—his victims. He had earned a well-deserved

reputation as a ruthless murderer, and was feared by the community.

But one day a glorious being appeared to Baget. His face was

kind, and shone like the sun. He told Baget, "You must worship the

God of heaven on

Sabado

[Saturday], God's holy day." Then the

being was gone. Baget was stunned. He tried to recall the being's

words. Worship the God of heaven? On

Sabado?

This was some-

thing new to Baget. The Christians he had encountered all wor-

shiped on Sunday. Why would this glorious being tell him to

worship on another day?

The shining being returned to Baget several times. Each time he

revealed more of what Baget must do to worship the true God.

Baget told his village elders of the being's visits and messages.

The villagers, impressed by the visions, decided to obey.

When Sunday-keeping missionaries entered the village, the villag-

ers rejected their messages, for they did not teach the same truths as

the glorious being. Then the local Adventist mission heard about the

angel visits and sent a lay preacher to study with the people. As Baget

and the villagers listened, they recognized that the lay preacher's

teachings were the same as the glorious visitor's. They welcomed the

lay preacher and joined his Bible studies.

Following recent evangelistic meetings, Baget brought 25 of his

fellow B'Laan people to the mass baptism

in the ocean to be baptized. Baget's life is a

testimony to God's power to transform. To-

day Baget teaches others about Christ. Nearly

200 new believers worship in the two

churches Baget has helped raise up.

God sent an angel to Baget (left). J. H.

Zachary is director of Evangelism for The Quiet

Flour.

Produced by the General Conference Office of Mission Awareness

Lesson 2



January 4-10

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Sabbath Afternoon

READ FOR THIS WEEK'S STUDY: 1 Cor. 1:10-17; 3:1-23.

MEMORY TEXT: "Therefore let no man glory in men. For all

things are yours; Whether Paul, or Apollos, or Cephas, or the

world, or life, or death, or things present, or things to come; all

are yours; and ye are Christ's; and Christ is God's" (1 Corinthians

3:21-23).

KEY THOUGHT:

Paul grew concerned when he received a report

of actions and quarrels among the Christians at Corinth. His remedy

called for fresh attention to the realities that bind Christians together

and for his readers to lay claim to all the blessings God has provided.

CHRISTIANS ARE CALLED TO FOLLOW CHRIST.

Chris-

tianity, like the wider culture around it, has become more and more

oriented toward the "stars." Gifted Christians attract a following

because of their ability to speak more eloquently, argue more persua-

sively, or sing more engagingly than others. And sometimes the fol-

lowers of one teacher or musician pit themselves against those of

another in an attempt to press their "celebrity's" qualities.

If it is possible to mistreat Christian leaders, it is also possible to

make a "star" leader too important in one's experience. We may

become so starry-eyed that we forget the Son! Using powerful im-

agery, Paul calls his readers from divided loyalties to human leaders

back to Spirit-inspired worship of God and His Son. Christ Himself is

the head of the church, and He alone should be followed. That is why

Paul seeks from his friends in Corinth a fresh dedication and loyalty to

the divine Leader of their church.

Sunday



January 4

CLIQUES

IN CORINTH (1 Cor. 1:10-17; 3:1-4).

What problem had developed in Corinth that "Chloe's people"

reported to Paul? How serious does he consider this problem to

be? 1 Cor. 1:10-17; 3:1-4.

Christians in Corinth were dividing along "party lines." Paul sug-

gested that there was a "Paul party," an "Apollos party," a "Cephas

party" (Cephas is the Jewish name for Peter), and, a label that may

have been claimed with a special air of sanctity, a "Christ party."

Against such divisiveness, Paul asserted the unity of Christians with a

set of powerful questions: "Has Christ been divided? Was Paul cruci-

fied for you? Or were you baptized in the name of Paul?" (NRSV). To

each question Paul expected, of course, a resounding "No!"

Compare Paul's later call to unity in Ephesians 4:1-6. Notice

how he answered many of the questions he raised in 1 Corinthians

1:10-17. Explain how being humble, gentle, and patient with fel-

low Christians promotes unity.

"Has Christ been divided?" Christian unity finds its source in the

worship of one Lord. "Was Paul crucified for you?" The level ground

at the foot of the cross underlines the fact that we are one. "Were you

baptized in the name of Paul?" We have all participated in the cleans-

ing waters of "one baptism" and were baptized in the name of Christ.

These realities of our faith unite us. However, we must not only

celebrate such unity as an article of faith, we must work toward it in

practical ways. Paul calls believers to turn the union that is already

theirs into reality.

Seventh-day Adventists cannot afford to take for granted a unity of

faith and purpose. The divisions experienced in the Corinthian church

can undermine the unity of our church today, unless the love and

lordship of Christ unite us to Him in our diversity. Paul's words offer

a cure to the disease of disunity.

How does true Christian unity relate to Christian unifor-

mity? To what extent does Paul's bidding to "be in agreement"

(1 Cor. 1:10) mean we should think and act alike? What may be

dividing our church here and now? What can we do about it?

Write a one-page letter dealing with divisiveness in your church

and what can be done to build unity. Share your letter with your

class members and listen to theirs.

Monday



January 5

SEPARATE OR TOGETHER? (1 Cor. 1:10-17; 3:1-4).

Where did early Christians meet, and what was the nature of

early Christian congregations? 1 Cor. 16:19; Rom. 16:3-5.

Newly formed religious groups without the approval of the govern-

ment did not have the choice of owning public structures for worship.

In fact, separate church buildings were uncommon until near the end

of the second century.

The Corinthian Christians do appear to have met as a whole from

time to time. Paul, writing from Corinth, speaks highly of "Gaius, who

is host to me and to the whole church" (Rom. 16:23). And 1 Corinthians

14:23 refers to "the whole church" coming together. These, though,

seem to be exceptional occasions.

Of Paul's churches, we know the most about the one in Corinth. It

is possible to identify as many as 16 of its members by name. Based

on the evidence in the New Testament, one widely respected estimate

suggests there were some 50 members in the Corinthian church during

Paul's day, perhaps a few more.

What are the strengths of groups of church members meeting

separately and in some isolation from the larger congregation?

What are some of the dangers? 1 Cor. 1:10-17; 3:1-4.

"It seems likely that the various groups mentioned by Paul in

1 Cor. 1:12 would regularly have met separately. Such relative isola-

tion would have meant that each group had a chance to develop its

own theology, and virtually assured that it took good root before being

confronted by other opinions."—Jerome Murphy-O'Connor,

St. Paul 's

Corinth: Texts and Archaeology,

Good News Studies, 6 (Wilmington,

Del.: Michael Glazier, 1983), p. 158.

House churches are sometimes regarded as

"the

New Testa-

ment model." Should we argue for an exclusively house-church

model for modern Christians? What can we do to facilitate both

smaller group fellowship and wider unity within our congrega-

tions?

It seems that wherever Aquila and Priscilla lived, they opened

their home to the Christian community. How can you make your

home a place of nurture, peace, and friendship?

Tuesday



January 6

THE CHURCH AS GOD'S GARDEN (1 Cor. 3:5-9).

In the chart below, list the images Paul used to remind the

Corinthians of his pioneering role in their church. Also explain

Apollos' role.

Text

Paul's Role

Apollos' Role

1 Cor. 3:1-3

1 Cor. 3:6

1 Cor. 3:10, 11

Who was Apollos? What do we know of him from the New

Testament? Acts 18:24-28; 1 Cor. 16:12; Titus 3:13.

After ministering in Corinth on the second missionary journey,

Paul had moved on to Ephesus, where he left his companions Aquila

and Priscilla. With Paul in Palestine, Apollos arrived in Ephesus. He

possessed natural gifts of eloquence, a profound understanding of the

Old Testament, and, most importantly, a "burning enthusiasm" for

Jesus (Acts 18:25, NRSV). But there was a significant gap in his

knowledge in that he knew only "the baptism of John," a lack filled by

the instruction of Priscilla and Aquila, who were very valuable lay

workers and teachers. With the aid of believers in Ephesus, Apollos

wished to expand his ministry into Achaia. So he went to Corinth,

where God helped him to nurture the faith of the new converts and

defend Christ to the Jews.

"He who sends forth gospel workers as His ambassadors is dishon-

ored when there is manifested among the hearers so strong an attach-

ment to some favorite minister that there is an unwillingness to accept

the labors of some other teacher. . . . It is seldom that one minister has

all the qualifications necessary to perfect a church in all the require-

ments of Christianity; therefore God often sends to them other minis-

ters, each possessing some qualifications in which the others were

deficient."—The

Acts of the Apostles,

pp. 277, 278.

How do you react when you discover that others have gifts

that you do not have? Are you thankful for your gifts, and do

you have a teachable spirit, a willingness to learn from others?

Wednesday



January

THE BELIEVERS AS GOD'S TEMPLE (1 Cor. 3:9-23).

Temple

is used frequently in the New Testament as an image for

Christians or a Christian community. It is also true that the indi-

vidual believer is the dwelling place of the Holy Spirit. How does

the use of the imagery in each of the following passages compare

with its use in 1 Corinthians 3:9-17?

1 Cor. 6:19

2 Cor. 6:14-7:1

Eph. 2:19-22

1 Peter 2:4-8

Paul writes to heirs of the classical Greek "temple culture." Corinth

had a history of providing both craftsmen and materials for building

temples in other cities. As reconstructions of the city center at the time

of Paul indicate, the presence of temples was an unmistakable feature

of Corinth. The people to whom Paul wrote, in walking the streets of

their city, daily observed temple-building and repair projects. There-

fore, they would easily understand Paul's temple imagery.

Paul uses common ideas about temples: 1. A temple belongs to its

god and is of value to that deity. Thus, damage to a temple is an insult

to the deity. 2. A temple houses the deity. 3. The building of a temple

requires supervision. 4. Contractors are rewarded for successful work

and fined for poor craftsmanship.

How did Paul conclude his discussion about factions among the

Corinthian believers? How does he describe the divine evaluation

of "the wisdom of this world"? 1 Cor. 3:18-23, NIV.

The Corinthians were charmed by the wisdom of earthly teachers.

And such teachers as Peter, Paul, and Apollos were surely wise.

However, an unhealthy level of personal allegiance to individual

teachers had developed. And this snobbish loyalty risked serious

damage to the church. In this way they had relished the "wisdom of

this world" and had missed the wider privileges of Christian disciple-

ship.

In what ways have you succumbed to the "wisdom" of your

age and failed to see it for the foolishness it is?

Thursday



January 8

BUILDERS OF GOD'S TEMPLE (1 Cor. 3:9-17).

Within the context of the temple imagery, what does Paul say

about Christian workers who minister in inferior ways? 1 Cor.

3:9-17.

Through the years, Bible students have wrestled with these words

about the performance of Christian leaders. But the meaning of the

passage becomes clear when we consider ancient inscriptions about

temple-building. A fourth-century-B.C. inscription from Arcadian Tegea

may be especially helpful. It details conditions contractors and work-

men should abide by as they construct the temple of Athena. It reads

in part:

"If anyone should oppose the allotment of the jobs . . . or should do

harm, doing damage . . . in any way, let those who made the allot-

ments fine . . . him, whatever fines . . . seem right to them, and let them

publicly announce it as their determination and summon him into the

presiding court for the full sum of the fine. . . .

"If anyone, having signed a contract, should damage any other of

the existing works, . . . whether sacred, public or private, contrary to the

agreement of the contract, let him restore the part that was damaged at

his own expense [to a condition] not inferior to what it was at the time of

the contract. If he does not restore it, let him pay the fines . . . in keeping

with those established for those jobs . . . which have run past [the

appointed time]."—Translated by Jay Shanor, "Paul as Master Builder:

Construction Terms in First Corinthians,"

New Testament Studies

(1988), p. 462.

Paul has described the status of Christian leaders as "God's

servants" (1 Cor. 3:5-9, NRSV). What point about his own identity

does the use of temple imagery allow him to emphasize? 1 Cor.

3:10-12.

Paul labels himself the "skilled chief builder" to whom God has

entrusted oversight in the construction of the temple, the Corinthian

church. While all leaders are servants of God, Paul wishes to remind

his converts of his special, God-given role with regard to the Christian

church in Corinth.

Think of the members of your Sabbath School

class. What

unique roles and gifts has God granted to each one? How can

you best work with them to "build up" God's church?

Friday



January 9

FURTHER STUDY: Wednesday's lesson includes a number of pas-

sages that use temple imagery to describe God's church. There are

many others. How do the following passages add to our understand-

ing? Matt. 16:18, 19; John 2:18-22; 1 Tim. 3:15; 2 Tim. 2:19; Heb.

3:1-6; Rev. 3:12.

The Acts of the Apostles,

chapter 26, "Apollos at Corinth," pp. 269-

297, provides inspired commentary on the passages covered in this

week's lesson.

DISCUSSION QUESTIONS:

Recall observing a house being constructed. What lessons

did you learn about your relationship with Jesus and other

believers through this experience?

Paul Minear, in his book

Images of the Church in the New

Testament,

counts a total of 96 such images. The church as

"body," as "temple," and as "bride" are especially signifi-

cant in Paul's writings. Which of these images do you think

are most important for today and why? What modern im-

ages could we use to refer to the church?

We employ temple language to describe our church. We

speak of "foundational truths" and describe people as "pil-

lars." Is it possible to misuse this language? Notice the way

Paul mixes architectural language with biological language

in 1 Corinthians 3 and Ephesians 2:19-22. How could too

great a fascination with the static imagery of a temple rob

us of dynamism and growth?

SUMMARY: To

attach oneself to a specific teacher in isolation from

others or to a specific faction in isolation from the church at large can

lead to spiritual illness. Instead, Paul calls us to exercise our full

Christian privileges and accept all the blessings of thought and fellow-

ship God has provided.

Winning the Masai, Part 1

A Time to Dance

Jan Meharry was fascinated when she saw a Masai man herding

his cows outside Nairobi, Kenya. These proud, nomadic herdsmen

of the African plains, dressed in their traditional

kangas

(cloth

wraps) and wool blankets, have stubbornly resisted Western influ-

ence, including Christianity. As Jan learned more about the Masai,

a desire grew to work with these people.

Jan visited a Masai home outside Nairobi. She greeted her

Masai hostess then ducked her head to enter the tiny hut made of

thin sticks covered with cow dung. The entire Masai home would

have fit into her livingroom! Two beds made of cow hides stretched

over rough frames, hugged opposite walls. Between them a circle

of rocks imbedded in the dirt floor held the cooking fire. Smoke

curling upward from the embers burned Jan's eyes. A shelf above

the fire held a cooking pot, two bowls, and a stirring spoon.

Jan's Masai hostess offered tea. As the woman swished out the

cups with not-so-clean water, Jan prayed, "Father, keep a smile on

my face and the tea in my stomach!" God answered her prayer, and

gave Jan a growing love for these simple people of the plains.

Later, at a Masai feast, the missionaries photographed their

Masai hosts as they performed traditional dances. But Jan did not

just want to watch; she wanted to experience their culture. Bravely

she asked if they would teach her one of their dances. First sur-

prise, then smiles crossed their faces as Jan and a friend tried to

imitate their dance steps. An

mzee

(elder) told them that if they

wanted to be like Masai, they must dress like Masai. He tied a

kanga

around Jan's shoulders Masai style. Then Masai women put

jewelry on the guests, so they would look "proper." What fun they

had learning from their new friends!

But after they left the village,

Jan wondered if she should have

joined in their dancing and sing-

ing. Would her actions keep these

people from accepting the gospel

when it was presented to them?

(continued next week)

Jan Meharry (right) with some

Masai friends. She and her family

served as missionaries in Kenya until

1996.

Produced by the General Conference Office of Mission Awareness

Lesson 3



January 11-17

The Lord of Glory, Not

Glorious Words

Sabbath Afternoon

READ FOR THIS WEEK'S STUDY: 1 Cor. 1:18-2:16.

MEMORY TEXT:"For the Jews require a sign, and the Greeks

seek after wisdom: But we preach Christ crucified, unto the

Jews a stumblingblock, and unto the Greeks foolishness; But

unto them which are called, both Jews and Greeks, Christ the

power of God, and the wisdom of God" (1 Corinthians 1:22-24).

KEY THOUGHT:

To early Christians who were tempted to vali-

date what was common, Paul speaks lasting words. He encourages

them to cling to the wisdom of God seen in His crucified Son.

CHRIST JESUS HAS BECOME FOR US WISDOM FROM

GOD.

Abandoned by both his parents, Robert Allen lived with elderly

relatives who did not allow him to attend school. Although his Aunt

Bevie had only an eighth-grade education, she taught him to read. He

sharpened this skill by reading the King James Bible twice through to

his blind great-aunt Ida. Thus rooted in the knowledge of God's

Word, Robert read widely, gleaning some 2,000 volumes from yard

sales. In 1981, at the age of 32, he decided to try education and passed

the college placement test with high scores. Within a few years,

Robert earned a college degree, graduating summa cum laude. He

went on to receive both a Master's and Ph.D. in English—all rooted in

the wisdom he found in reading God's Word to a blind

aunt.—Chatta-

nooga News-Free Press, Parade,

Dec. 22, 1991, pp. 4-6; True wisdom

finds the same source, in God's revelation of Christ; adapted.

Sunday



January 11

PAUL'S APPROACH IN CORINTH (1 Cor. 1:18-2:16; Acts 17:

16-34).

Compare the two approaches Paul used in his ministry in Ath-

ens and in Corinth. Acts 17:16-34; 1 Cor. 2:1-5. What do you learn

about witnessing from this comparison?

Paul argued for the gospel in synagogue and marketplace before

being ushered to Athens' famed Areopagus ("Mars' hill," KJV), the

"Royal Porch" in the marketplace. The Areopagus was "the most

venerable institution in Athens, going back to legendary times, and, in

spite of the curtailment of much of its ancient powers, it retained great

prestige, and had special jurisdiction in matters of morals and reli-

gion."—F. F. Bruce, "Areopagus,"

New Bible Dictionary,

second ed.,

p. 81. Paul, ever the zealous evangelist, may have been disappointed

in the results at Athens. However, at least one member of the aristo-

cratic council, "Dionysius the Areopagite," became a Christian, plus

some others.

Paul, as he moved on to Corinth, was convicted by the realities he

faced there and felt an urgent need for his message to represent a

revelation from God. He could not be satisfied with any humanly

crafted message. Nor could he risk sharing words that depended more

on one's speaking ability than on divine power.

Read through the entire segment for this week's lesson,

1 Corinthians 1:18-2:16. Then try to develop an outline. The

following suggestion is to help you develop your own outline:

1. Main Idea (1:18-25)

2. Support for the Main Idea (1:26-2:5)

(1:26-31)

(2:1-5)

3. What the Main Idea Means for Christians (2:6-16)

How would you explain the gospel story to someone from

another religious or secular background? What approaches could

you use? What role would culture and generation play in such

approaches?

Monday



January 12

THE WISDOM OF THE WORLD (1 Cor. 1:18-25).

Read the selection for today's lesson, 1 Corinthians 1:18-25, in

light of 1 Corinthians 1:10-17. Explain how the two sections are

related.

At the heart of the partisan spirit in Corinth seems to have been a

craving for "wisdom," an appetite borrowed from the wider culture.

One ancient author comments on the Corinthians' love for oratory

"even amongst women and children." The phrase

Corinthian words

was used to describe well-crafted speech. Christians, maintaining

such a fascination, identified with this teacher or that, over against

others who, in fact, had been provided by God for their benefit, as

well.

Paul had already addressed their leanings and will do so again

(1:10-17; 3:1-23). Here he argues against the driving force behind the

factions—that one should be in search of the sharpest "wisdom."

Paul refers to "the foolishness of preaching" (1 Cor. 1:21, KJV).

What does he mean by this?

Paul clearly had a high regard for preaching (Rom. 10:14-17;

I Tim. 4:13-15; 5:17; 2 Tim. 4:1, 2). The proclamation of the gospel

only appears foolish to the nonbeliever. To the Christian it provides

the power and wisdom of God. "Many do not look upon preaching as

Christ's appointed means of instructing His people and therefore

always to be highly prized. They do not feel that the sermon is the

word of the Lord to them and estimate it by the value of the truths

spoken; but they judge it as they would the speech of a lawyer at the

bar—by the argumentative skill displayed and the power and beauty

of the language. . . . If you listen to him [the preacher] as though he

were not commissioned from above you will not respect his words nor

receive them as the message of

God."—Testimonies, vol.

5, p. 298.

Many Christians learn the art of public speaking. Do Paul's

words call into question such attempts to improve one's speech?

Explain your answer. As a listener, what attitudes have you

detected in your own heart that make it easier or harder to hear

the message God wishes to communicate to you through the

pastor? What helpful or affirming observation do you feel free

to share with your pastor?

Tuesday



January 13

THE WISDOM OF GOD (1 Cor. 1:18-25).

How does Paul compare "the wisdom of the world" with "the

wisdom of God"? As you carefully study 1 Corinthians 1:18-25,

which of his remarks do you find most telling and why?

In Paul's day, those of the world looked to "the one who is wise,"

to "the scribe," and to "the debater of this age" for wisdom. But Paul

suggests that to do so is to end one's search with an inferior brand of

wisdom. Our world assumes that all really valuable wisdom, the kind

that makes a difference in boardrooms and on balance sheets, stems

from advisors, consultants, and lawyers. Our world turns for wisdom

to the latest self-help book or best seller in pop psychology. However,

taking our cue from Paul's argument, true wisdom is to be found at the

foot of the cross. And real discernment is given by God's Spirit. We

need to remember, however, that God uses the wisdom of Christian

counselors and other experts to help us.

What was the typical request of the Jew and the usual desire of

the Greek? How would each be likely to respond to a crucified

Christ? 1 Cor. 1:22-24.

Jesus is the One whom every Jew, every Greek, every person, in

their inmost heart, seeks. In Christ, the Greeks could find the real

meaning of life and how to realize it

in fact.

So often perceived desire

masks the true hunger of the human heart. Satisfying that true hunger

the

goal of Christian mission.

"Jesus, whom Paul was about to present before the Greeks in

Corinth as the Christ, was a Jew of lowly origin, reared in a town

proverbial for its wickedness. He had been rejected by His own

nation, and at last crucified as a malefactor. The Greeks believed that

there was need of elevating the human race; but they regarded the

study of philosophy and science as the only means of attaining to true

elevation and honor. Could Paul lead them to believe that faith in the

power of this obscure Jew would uplift and ennoble every power of

the being?"—The

Acts of the Apostles,

p. 244.

Imagine yourself as a citizen of Corinth, listening to Paul in

the synagogue, workshop, or marketplace. How might you have

reacted? Would you have needed the gift of God's Spirit to

enable you to discern true wisdom? Do you need similar enlight-

enment today? What can you do about it so that you may see

Christ as your sure enabler and true wisdom in your life?

Wednesday



January 14

FOOLISH, WEAK, DESPISED: GOD'S PEOPLE IN CORINTH

(1 Cor. 1:26-31).

Who were among the "not many" (verse 26) of the Corinthian

Christians who were wise, powerful, and of noble birth? Acts

18:8; Rom. 16:1, 2, 23.

Paul does not deny that there were some among the Corinthian

Christians who held positions of importance in society at large. Paul

mentions one such citizen of Corinth, Erastus, in Romans 16:23 and

notes that he was the "city treasurer" (NRSV) or "director of public

works" (NIV). A Latin inscription found at Corinth reads, "Erastus

laid this pavement at his own expense, in appreciation of his appoint-

ment as aedile." The "aedile" was in charge of public buildings. And it

is often thought that the Erastus of the inscription and the Erastus of

Romans 16:23 are one.

Though some of the members in Corinth had significant social

standing, Paul's words are clear—most of them did not. Among those

who would hear these words of Paul's read in the house churches were

artisans, housewives, children, and slaves occupying the lower rungs

of the social ladder. To them, Paul's words must have provided

considerable comfort. A world accustomed to social standing and

high finance ignored them. But God had especially selected them to

advance His cause. Some time ago, Donald Kraybill wrote a book

about the Gospels entitled

The Upside-Down Kingdom.

First Corinthians

1:26-31 is Paul's introduction to this upside-down kingdom.

What great word of assurance did Paul write to the Corinthians?

In what sense is Christ all of the things Paul mentions? 1 Cor.

1:30.

Not many of the Corinthian believers were of "noble birth" (1:26).

The Greeks treasured noble lineage as much as the Jews cherished a

pure lineage. Over against "noble birth" Paul sets the royal descent of

the Christian. "The gospel has ever achieved its greatest success

among the humbler classes."—The

Acts of the Apostles,

p. 461. Such

classes feel a greater need to belong to God and His family. Thus, in

Christ, they indeed possess heaven's noble and royal lineage.

Have you ever felt like a social outcast in the family of God?

How can we avoid perpetuating the social barriers of the world

within the church?

Thursday



January 15

THE MIND OF CHRIST (1 Cor. 2:6-16).

How does "God's wisdom" relate to "the wisdom of this world"

and "the princes of this world"? 1 Cor. 2:6-8.

Though the wisdom of God manifested in Christ crucified may not

attract those in search of a popular philosophy, its lack of current

appeal is unimportant. It is wisdom with eternal credentials, founded

on God's decree "before the world" (KJV) or "before the ages" (2:7,

NRSV). And it is wisdom with a future. It is not a wisdom "of this

world" (KJV) or "of this age" (2:6, NRSV), but a wisdom that dis-

closes "the Lord of glory," the One who will rule over "the ages to

come" (2:8; compare Eph. 2:7).

We use the quotation in 2:9 in a variety of ways. How does Paul

use it in the context of 1 Corinthians 2:6-16?

The source of the quotation in verse 9 is not obvious. Paul seems to

have drawn on Isaiah 64:4 and 52:15 to form a composite quotation.

Just as the prophet in Isaiah 64:4 ponders the uniqueness of a God who

intervenes on behalf of His people, so Paul accents the surprising

nature of God's intervention through His crucified Son (1 Cor. 2:7, 8,

KJV): "eye hath not seen, nor ear heard" what God has revealed and

done for His people through Christ crucified.

Wisdom and spiritual gifts.

In 1 Corinthians 2:6-16, Paul con-

tinues his critique of those who laid claim to spiritual maturity, to

being "spiritual," and who boast that they possess special "wisdom"

(compare 3:18-20; 8:1-3). Such people also held that certain spiritual

gifts, especially speaking in tongues, provided evidence of exalted

spiritual status (1 Corinthians 12-14). Paul underlines the obvious but

important thought that it is the Holy Spirit who provides true insight

into "spiritual gifts." (See especially 2:12, 14.)

In 1 Corinthians 2:16 Paul uses the words, "the mind of Christ"

(compare Rom. 8:9, Gal. 4:6 and Phil. 1:19). What do you think it

means to have "the mind of Christ"? Is this a privilege that is

available to every Christian? Explain your answer.

"The sinner unites his weakness to Christ's strength, his emp-

tiness to Christ's fullness, his frailty to Christ's enduring might.

Then he has the mind of Christ."—The

Desire of Ages,

p. 675.

Friday



January 16

FURTHER STUDY:

Besides 1 Corinthians 1:30, what other pas-

sages highlight the privileged status of Christians as children of God?

See John 1:12, 13; Romans 8:14-17; 1 John 2:29-3:3. Can you think of

others?

Ellen White was convinced of the importance of the cross of

Christ. Ponder these inspiring statements:

"If there is anything in our world that should inspire enthusiasm, it

is the cross of Calvary. 'Behold, what manner of love the Father hath

bestowed upon us, that we should be called the sons of God.' Christ,

made unto us 'wisdom, and righteousness, and sanctification, and

redemption,' should be humbly and thankfully received by us. His

sacrifice should inspire us with zeal to work in His service, calling

upon others to behold in Him 'the Lamb of God, which taketh away

the sin of the world.'

"—Review and Herald,

Sept. 29, 1896.

"Christ crucified—talk it, pray it, sing it, and it will break and win

hearts. This is the power and wisdom of God to gather souls for

Christ."—Testimonies,

vol. 6, p. 67.

DISCUSSION QUESTIONS:

1. We sometimes speak of a person

as being "really spiritual."

What do we mean? What criteria do you use to determine

whether a person is "spiritual" or not? How valid are those

criteria in the light of Paul's discussion of wisdom?

2. Think of a time when you had to take an unpopular stand

for Christ. What enabled you to do

so?

How can you be

motivated to cling to God's wisdom when the wisdom of the

world seems so much more appealing and is ever so widely

accepted?

3. How should we encourage young adults to relate to the

"wisdom of the world"? Should we attempt to:

isolate them from

it;

equip them to master it;

other?

4. Differentiate between God's wisdom and the wisdom of the

world. By what criteria will you know the difference?

SUMMARY: We

are not to recognize true wisdom by the quality of

its rhetorical manifestation or its level of acceptance by the world at

large, but by its ability to transform the life and to reflect accurately

the wisdom God revealed in His Son, Jesus Christ crucified.

Winning the Masai, Part 2

A Time to Speak

Jan Meharry wanted to work with the Masai, the nomadic herds-

men of Kenya. While attending a Masai feast, she had asked her hosts

to teach her a traditional Masai dance. Later she wondered if she her

actions would prevent her from witnessing to them.

She expressed her concerns to a Masai pastor. He viewed the

video Jan's husband had taken during the feast, then he told her that

the Masai

mzee

(elder) had said, "If these women are willing to dance

with us, then let's welcome them." The pastor added, "Dancing with

the Masai probably was one of the best things you could have done.

When it is time to give them the gospel, they will listen, because you

were willing to become one of them." Jan was thrilled.

Several months later Jan learned that a young couple teaching at

Maxwell Academy not far from Nairobi, also had a deep love for the

Masai. Gwen had even begun a Bible story hour for the small group

of Masai who lived near the Maxwell campus. Jan could hardly

wait

to meet Gwen. When Jan visited Maxwell, she learned that the Masai

women were attending Gwen's story hour with their children, and the

women often visited in one another's homes as well. It was apparent

that Gwen Edwards deeply loved her neighbors the Masai. Once she

found Gwen on the hill behind her home, helping the Masai women

mix mud and cow dung to repair their houses!

And one day the Masai women asked Gwen to teach them about

the God who made her so loving and kind. Would she conduct

church service for them in the grove of trees behind their homes?

Gwen was breathless with joy—until she realized she would have

to preach! She had never preached before. But the women did not

want a pastor; they wanted Gwen. She prayed that God would tell her

what to say to these people who knew so little about Him.

God answered her prayer when a Masai

boy lost one of his goats on the hillside be-

hind Gwen's yard. The happiness he showed

when he found his goat reminded Gwen that

these cattle-herding people would under-

stand that Jesus is the Good Shepherd.

(continued next week)

Gwen Edwards (left) with one of her

neighbors. Jan Meharry and her family served

as missionaries in Nairobi, Kenya for six years.

They recently returned to the United States.

Produced by the General Conference Office of Mission Awareness

Lesson 4



January 18-24

"Paul, Called to be an

Apostle"

Sabbath Afternoon

READ FOR THIS WEEK'S STUDY: 1 Cor. 4:1-21; 9:1-27.

MEMORY TEXT: "Know ye not that they which run in a race

run all, but one receiveth the prize? So run, that ye may obtain.

And every man that striveth for the mastery is temperate in all

things. Now they do it to obtain a corruptible crown; but we an

incorruptible" (1 Corinthians 9:24, 25).

KEY THOUGHT:

In illustrating the ministry of apostles, Paul

defends his own commission and records valuable counsel for later

Christians. With Paul, we are invited to become "all things to all men"

(1 Cor. 9:22) and to "run in such a way as to get the prize" (1 Cor.

9:24, NIV).

CHRISTIANS AND THEIR LEADERS NEED TO WORK TO-

GETHER MORE EFFECTIVELY.

Have you criticized or praised

your pastor lately? Or has your pastor criticized or praised church

members? If there has been criticism only, has it been founded on a

thorough knowledge of your pastor's gifts and responsibilities? Or a

thorough knowledge of members' gifts and responsibilities? Mis-

understandings between Christians are not new. Paul's reputation in

Corinth suffered as a result of unflattering comparisons. So in his

letter to the Corinthians, he spent much space attempting to broaden

their understanding of his ministry, thus mending his relationship with

them. First Corinthians, chapters 4 and 9, deal directly with Paul's

role as an apostle. These chapters show us that it is possible to have

understanding leaders and members in every congregation.

Sunday



January 18

FIRST, APOSTLES (1 Cor. 4:1-5).

An "apostle" is an authoritative messenger or representative. Paul

uses the term informally, referring to messengers from churches on

practical missions (2 Cor. 8:23; Phil. 2:25) and more formally, refer-

ring to the spiritual gift, one sent by Christ to proclaim the gospel

(1 Cor. 1:1). Our lesson focuses upon the latter use.

What is the function of an "apostle," and for how long was the

gift to be active in God's church? Acts 2:15-26; 1 Cor. 9:12;

12:27-31; 15:3-8; Eph. 4:11-13.

Two positions have been taken regarding the identity of apostles

and the period of their ministry:

The apostles were a special group of people consisting of the

twelve, Paul and perhaps others who, at the beginning of the

Christian church, helped to lay down an authoritative founda-

tion for future Christians. There are no living apostles in mod-

ern times.

The term "apostle" was assigned to the twelve who participated

in Christ's earthly ministry. Others, though, especially Paul,

could justifiably claim the title. And the gift is to operate in the

church until Christ returns.

Which position do you regard as more valid? Why?

How does Paul invite us to picture an apostle? 1 Cor. 4:1-5.

Do you know one or more persons who were sent by God to

accomplish a special mission for Him? How was their work simi-

lar to that of the apostles?

An apostle, says Paul, is a servant to whom has been entrusted the

management of the divine Master's goods, much like Joseph's service

to Potiphar. With such an important position goes a high degree of

accountability to God. What matters most is what He thinks of our

service; and His measure of success is not recognition or position, but

faithfulness to Him. We cannot afford to be distracted by the world's

symbols of accomplishment and success. Our God is loving and

faithful to us, and our love and faithfulness to Him is what He values

above all (1 Cor. 4:2).

Monday



January 19

"MADE A SPECTACLE"

(1 Cor. 4:6-13).

Paul continued to describe the role of apostles, noting that he was

especially speaking of himself and Apollos (1 Cor. 4:6). In verses

8-13, Paul compared his own circumstances ("we apostles") to those

of his opponents in Corinth who had apparently been using Paul's

bleak circumstances against him. But Paul laid claim to suffering and

trying circumstances as a badge of honor rather than a signal of God's

displeasure.

What lessons about Christian living may we learn from Paul's

defense of his ministry? 1 Cor. 4:8-13. How do we discern God's

plan for us through trying circumstances and even through false

accusations?

Though Paul is speaking of apostles, he indicates that others are to

learn from his words, as well (verse 6). Then he invites Christians to

imitate him (verse 16). Paul's account of his ministry challenges us.

"The scandal of the cross is written large over Paul's vision of his own

apostleship. For him it truly was 'like master, like servant.' "

—Gordon

Fee,

The First Epistle to the Corinthians

(Grand Rapids,

Mich.: Eerdmans, 1987), p. 175. Could the same be said about our

ministry for Christ?

What language does Paul employ to further describe the role of

apostles? 1 Cor. 4:9.

The amphitheater served as an arena for the battles of gladiators.

Corinth's amphitheater accommodated some 14,000 people. Paul com-

pares apostles to the band of doomed prisoners already sentenced to

die who are brought in at the end of the performance. Such wretches

would bring the crowd added sport as they were slain by gladiators or

wild animals (1 Cor. 15:32). Paul, with all true apostles, has become

"like the rubbish of the world, the dregs of all things" (4:13, NRSV).

Some Corinthian Christians may have thought he was too! In vivid

language, he agrees that he is in trying circumstances. But he also

wishes to point to the One who has permitted these circumstances.

Thus, God arranges for Paul (and his fellow apostles) to be on display

for "the world, to angels and to mortals" (4:9).

Have you ever suffered for the sake of the gospel? Do you

know others who have? What would you say to encourage them?

What words of Paul could you share with them?

Tuesday



January 20

THE APOSTLE'S RIGHTS (1 Cor. 9:1-18).

What rights that belong to an apostle does Paul claim are his?

1 Cor. 9:1-12.

As he had been earlier (1 Cor. 4:3-5), Paul remains concerned

about those who are preoccupied with judging or examining him. In

1 Corinthians 9:1, 2, he uses a series of questions to set forth his

credentials as an apostle. He has seen the risen Lord, and his ministry

has been validated by fruit born, including the winning of Christians

in Corinth (perhaps some of the very ones who are now critical of

him). Paul assembles considerable evidence to establish his point,

drawing illustrations from military service, agriculture, and animal

husbandry. He further supports his argument with material from the

Old Testament.

What parallel does Paul draw between the support of the Old

Testament priests and Levites and the support of Christian minis-

ters? 1 Cor. 9:13, 14.

Paul is not interested in reshaping the Christian ministry in the

form of the Old Testament priesthood. He will elsewhere argue for the

concept that has come to be known as "the priesthood of all believ-

ers." Nonetheless, he draws a specific parallel between the Levites,

who were supported by the tithe (see Num. 18:21, 24; Lev. 27:30, 32;

Mal. 3:8-12), and the support of those who commit themselves to

proclaiming the gospel of Christ. Notice that, as a crowning piece of

evidence, he claims the authority of Christ Himself for such an idea

(1 C,r. 9:14; Luke 10:7).

God calls us today to: 1. participate in the ministry that God has

entrusted to us, whatever our occupation, and 2. return tithe for the

support of those who have dedicated themselves to the proclamation

of the gospel as a full-time occupation. In this passage, there also

rings an additional challenge for those who accept such support. How

quickly would the message spread if those of us who benefit from

receiving tithe funds or who do not would be as dedicated as Paul in

spreading the gospel!

How easy is it to delay and rationalize the decision to be

faithful in returning tithe? Is your commitment to Christ strong

enough to be reflected in the way you manage His gifts to you,

including money? What important role does your trust in God

play in becoming a faithful steward?

Wednesday



January 21

PAUL, THE ADAPTABLE APOSTLE (1 Cor. 9:19-23).

How adaptable does Paul claim to be in his bid to win people to

Christ? 1 Cor. 9:19-23.

We sometimes find ourselves specializing in some specific way to

share Christ, then grow nervous if we find ourselves pushed beyond

what is familiar to us. Leonard Sweet tells of overhearing one gradu-

ate student sharing with another that the job offer he had received was

beneath him. The other student responded, "You know, the world's a

better place because Michelangelo did not say, 'I don't do ceilings.' "

The interchange inspired Sweet to write the following:

". . . .The world's a better place because Moses didn't say, 'I don't

do Pharaohs or mass migrations.'

"The world's a better place because David didn't say, 'I don't do

giants.'

"The world's a better place because Peter didn't say, 'I don't do

Gentiles.'

"The world's a better place because John didn't say, 'I don't do

deserts.'

"The world's a better place because Mary didn't say, 'I don't do

virgin births.'

"The world's a better place because Paul didn't say, 'I don't do

correspondence.'

"The world's a better place because Mary Magdalene didn't say, 'I

don't do feet.'

"The world's a better place because Jesus didn't say, 'I don't do

crosses.' "—Adapted from

Leadership,

Spring 1994, vol. xv, no. 2, p.

32.

In what ways do you think Paul proved adaptable for the sake

of proclaiming the gospel? To what extent may we adapt our

approaches in order to share Christ effectively with others?

Faithfulness to God as He empowers us to advance His Kingdom

"is not a matter of talk but of power" (1 Cor. 4:20, NIV). We often just

talk about what God calls us to do, but do not earnestly seek the power

of His Spirit to bring such talk to reality!

Is there something God is calling you to do for Him to which

you are responding, "I don't do . ."? How do you experience

the power of the Holy Spirit in your life to transform your talk

to reality?

Thursday



January 22

RUN TO WIN

(1 Cor. 9:24-27).

Paul takes us to Isthmia, 9 miles (14 km) east of Corinth, site of the

important games that Corinth sponsored. Here, he invites us to watch

a race, to see the boxers spar, and to take an example from the

disciplined training of the athletes. While he is still interested in

demonstrating how he conducts his ministry, he encourages Christian

disciples to draw lessons for themselves.

What parallels and contrasts does Paul draw between athletics

and the Christian life? 1 Cor. 9:24-27.

Again Paul employs imagery that is accessible to those who will

hear his letter read. The Isthmian Games, held every two years, were

second only to the Olympics. Some suggest that Paul may have at-

tended the games during his stay in Corinth and helped to provide

tents for the thousands of competitors and athletes.

Each of the ancient Greek games featured a ringlet made of spe-

cific greenery as a symbol of victory. Perhaps Paul watched from the

sidelines as a winner took a victory lap in the Isthmian Games. On the

winner's head would be a ringlet of . . . withered celery! Yes, the

Isthmian games featured a celery crown, which was already wilted

when presented and was surely more so by the end of the victory lap

atop a sweaty brow. Fleeting honor indeed!

It is exciting to watch someone win a gold medal in today's Olym-

pic Games. But even those medals are only

gold-plated

and worth

about $100.00 each. The victory ceremony lasts for a few fleeting

moments. The top three competitors mount the platforms to have their

medals placed around their necks. Then the flags of the nations they

represent are raised and an

abbreviated

version of the gold medalist's

national anthem is played. In a flash, it's over. Only marginally better

than a wilted celery crown! And yet you would be hard pressed to find

a winner who would say it was not worth it. Paul's point is that such

effort, invested for so fleeting a prize, shames us in our lackluster

response to the reward Christ promises His followers.

"We are striving for a prize infinitely more valuable, even the

crown of everlasting life. How much more careful should be our

striving, how much more willing our sacrifice and self-denial!"—The

Acts of the Apostles,

p. 312.

What honors does Revelation promise to Christian victors?

In what arena will they receive these honors? How lasting will be

their rewards? Rev.

2:7,

10, 17; 2:26-28; 3:5, 12, 21 (compare

Matt. 6:19, 20).

Friday



January 23

FURTHER STUDY:

First Corinthians 4:9-13 records Paul's trials

and afflictions. Also read Romans 8:35; 2 Corinthians 4:8, 9; 6:4, 5;

11:23-29; 12:10. Why do you think Paul so frequently reviews his

difficulties?

The Acts of the Apostles,

chapter 30, pp. 309-315, comments on

1 Corinthians 9:24-27.

First Corinthians 9:27 contains an important admission on Paul's

part that we should not overlook. "Paul clearly envisages the possibil-

ity that, notwithstanding his work as a preacher, he may himself fall

from grace and be rejected. . . . His conversion, his baptism, his call to

apostleship, his service in the Gospel, do not guarantee his eternal

salvation."—C. K. Barrett,

A Commentary on the First Epistle to the

Corinthians,

second ed. (London: Adam & Charles Black, 1971),

p. 218. What importance does Paul's statement have for us today? Is it

possible to overemphasize either the permanency on the one hand or

the fragility on the other of the relationship between Christ and His

followers?

DISCUSSION QUESTIONS:

Paul calls for "firm self-control, strict temperance, and un-

flagging zeal in service" and holds that "the Christian must

put forth the utmost exertion in order to gain the victory."

—The Acts of the Apostles,

pp. 309, 311. How does Paul's

call for excellence in Christian living (1 Cor. 9:24-27) relate

to the fact that salvation is a gift from God?

Paul's tone changes from that of sternness in 1 Corinthians

4:8-13 to a gentler, fatherly call in 1 Corinthians 4:14-21.

But this call ends firmly with Paul threatening "the stick."

What situation calls forth Paul's strong words? Do modern

Christian leaders need to follow Paul's call to "imitate me"

and become more firm disciplinarians?

Envision a church in which there is an absence of all gossip

and backbiting for a year. List some possible results. Would

you or your class be willing to initiate such an experiment?

SUMMARY:

Paul's ministry gives us insight into the ministry of all

Christians. We are all, in some sense, "stewards of the mysteries of

God" (1 Cor. 4:1) and have become "a spectacle unto the world, and to

angels, and to men" (1 Cor. 4:9). Paul also reminds us that we need to

support financially God's work and model his flexibility in mission

strategy and his commitment to spiritual excellence. Last of all, Paul

still extends the challenge "Run to win!"

ihnisal Mission

Winning the Masai, Part 3

A Time to Build

Gwen Edwards watched from her window as her Masai friends

climbed the gentle hill toward the grove of trees where they would

worship God for the first time. Gwen gathered her felt board and

felts and hurried up the hill after them. Despite her earlier fears,

she enjoyed giving her first sermon. She told about Jesus, the Good

Shepherd, and the lost sheep. She truly enjoyed the worship serv-

ice! At first the Masai wanted only Gwen to lead them in worship,

but in time the little congregation moved into a room on the

academy campus, where others joined the Masai ministry project.

Solomon, a young Masai man who met Jesus Christ while

working as a gardener at Maxwell, had translated for Gwen's story

hour and Branch Sabbath School. Now he organized a baptismal

class. And on a special Sabbath in May 1994, six Masai from the

settlement near Maxwell were baptized.

One woman's husband was so impressed with the positive changes

he saw in his wife, that he offered a piece of land at his primary home

at Kisaju if Adventists would come and teach the people there. Gwen

asked Jan Meharry if she would like to go to Kisaju to hold a short

evangelistic series. Jan was eager to go! When she arrived at Kisaju,

Jan recognized it as the same village where she had learned to dance!

God had brought her back to minister to the very people who had

accepted her four years earlier!

Gwen, Jan, and others worked with the Masai at Kisaju. The

Holy Spirit touched the hearts of the people. They expressed their

gratitude to those who came to teach and help them. Again they

asked for a church in their settlement. Friends in America learned

of the need, and within months a group from the Pacific Northwest

traveled to Kenya and built a gift of love for the Masai—a simple

chapel where the Masai worship God, learn to read, and learn how

to improve their lives through proper health practices.

(continued next week)

The church at Kisaju (left).

Gwen Edwards works at

Maxwell Adventist Academy

near Nairobi, Kenya. Jan

Meharry and her family

recently returned to the United

States following a term as

missionaries in Kenya.



Lesson 5



January 25-31

Reviving Christian

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Sabbath Afternoon

READ FOR THIS WEEK'S STUDY: 1 Cor. 5, 6.

MEMORY TEXT: "And such were some of you: but ye are

washed, but ye are sanctified, but ye are justified in the name of

the Lord Jesus, and by the Spirit of our God" (1 Corinthians

6:11).

KEY THOUGHT:

Paul warned the Christians of Corinth to re-

frain from immoral practices and legal proceedings against fellow

church members. He also challenged them to regain their Christian

identity as the washed, the sanctified, and the justified.

THE CHURCH IS TO NURTURE ACCOUNTABILITY AND

MINISTRY.

Adventist college students were once asked, "What do

you like or dislike about the Seventh-day Adventist Church?" Amid

the more positive responses came this reply: "I like the church be-

cause it doesn't demand. I dislike it because it has a tendency to

abandon people in crisis." This person did not seem to recognize both

as part of one pattern—a church detached from its members. The

gospel, however, calls us to be accountable to our fellow church

members (thus making "demands") and to be positively involved with

people in crisis.

Paul wrote 1 Corinthians 5 and 6 to help the Christians in Corinth

establish such a caring community. Because of incest and an arrogant

protection of the offender, Christian accountability within the Corinthian

church declined. And court battles strained at the seams of Christian

community while Christian morality stretched beyond all bounds as

Christian brothers defended their visits to brothels.

Sunday



January 25

PURITY IN AN IMPURE WORLD (1

Cor. 5:1-5; 6:9-11).

First Corinthians 5 and 6 are important to a Christian understand-

ing of human sexuality. But these chapters do invite a word of cau-

tion. One ancient author defined a letter as "half a dialogue." We

might say that reading a letter is often like listening to only half of a

telephone conversation. In reading these two chapters, we must not

presume too much about the half of the conversation we have not

heard!

What situation existed in Corinth, and what did Paul feel needed

to be done about it? 1 Cor. 5:1-8.

First Corinthians 4:14-21 leads up to the treatment of a drastic

problem in view of which Paul threatens to come to Corinth "with a

stick" (1 Cor. 4:21, NRSV). At the beginning of chapter 5 he reveals

what has brought on his "spare the rod, spoil the child" strategy. The

words Paul chose suggest that the offender's partner is not his mother

but a later wife of his father. And the man may have formed the liaison

after his father's death. But neither of these possibilities lessens the

need for swift and decisive action.

Describe the sexual climate of Corinth. How did it contrast with

the Christian life? 1 Cor. 6:9-11. What is the tremendous hope of

transformation that the gospel brings to the most hopeleess hu-

man condition. How does this hope affect our witness to the ones

described in this passage?

"We would do well to meditate on the message and meaning of

1 Corinthians 6:9-11. The world today is one vast Corinth, with sexual

perversions and vices of every kind rampant. But the miracle at

Corinth tells us that Christ can save men and women out of even the

vilest practices. . . . Thus, 1 Corinthians 6:9-11 both encourages and

informs. It is a window that lets in the power of the Word of God,

inviting us to experience afresh the miracle at Corinth."—William G.

Johnsson, "Windows on the Word: Miracle at Corinth,"

Adventist

Review,

Feb. 5, 1981, p. 6.

How does Paul's suggested treatment of the offender com-

pare to Christ's treatment of the woman caught in adultery?

(John 7:53-8:11). How do you account for the differences as you

carefully consider the different circumstances?

Monday



January 26

ACCOUNTABILITY IN THE CHURCH (1 Cor. 5:1-5, 9-13).

Compare the attitudes of Paul and the Corinthian Christians

regarding church discipline. 1 Cor. 5:1-5, 9-13.

The phrase

church discipline

may seem to be contradictory, espe-

cially since the spirit of our times is expressed in sayings such as: "It's

my life, and I'll do what I want." "It's none of your business." And

"Why should you care?" Yet our age also echos a haunting loneliness

of spirit. Paul assumes that the Christian community is one in which

members call one another to accountability. In the early house churches,

there was no organizational distance from erring members. They all

knew one another well. If anything, their acquaintance with the trans-

gressor led them to downplay offensive behavior and dismiss that

which required immediate treatment.

How does Paul picture his participation with the church, and

what outcome of the disciplinary action does he imagine? 1 Cor.

5:3-5.

What does it mean that the church is to "hand this man over to

Satan" (1 Cor. 5:5, NIV)? It is Paul's way of describing the

disfellowshiping of a member—outside the church lies the kingdom

of Satan (Col. 1:13; 1 Tim. 1:20; 1 John 5:19).

What of "the destruction of the flesh"? This likely means that the

man's removal will, hopefully, cause him to "wake up," and return to

Christian commitment, thus destroying the flesh. "The purpose of the

banishment is not so much the preservation of the purity of the

community as the winning back of the offender by making him ashamed

of his conduct. . . . What is to be destroyed is not the body, but the

tendency which binds the offender to sin."—N. G. Joy, "Is the Body

To Be Destroyed?,"

The Bible Translator 39

(1988): 435, 436.

This final phrase is more amazing than unclear—"so that his spirit

may be saved in the day of the Lord" (NRSV). Paul looks toward the

final day of judgment and imagines the disciplined offender as stand-

ing among God's people!

"Among the more serious of the evils that had developed among

the Corinthian believers, was that of a return to many of the debasing

customs of heathenism."—The

Acts of the Apostles,

p. 303.

What misunderstanding had developed as a result of an ear-

lier letter written by Paul? How is this significant for the

Seventh-day Adventist mission today? 1 Cor. 5:9-13.

Tuesday



January 27

YOU REALLY ARE UNLEAVENED (1 Cor. 5:1-13).

How might Paul's counsel correct some of our concepts of

"church discipline"? 1 Cor. 5:1-13.

Notice these aspects of Paul's understanding of church discipline

(could you add others?):

It is active.

is not satisfied with a passive approach to a

serious problem. For Paul, when a member puts the integrity of

the church at risk by crossing certain boundaries, the church

must act.

It underlines the local church's responsibility.

While Paul

imagines himself participating in treating the problem, he re-

gards the responsibility for action as the local congregation's.

He urges them to do their duty.

It is redemptive.

Paul, despite his feelings about the offender's

not being in church, hopes for the man's re-entry. In doing so,

he provides us with an important example. Often we are prone

to label fallen church members as "hopeless."

How does Paul use allusions to the Passover Feast in an attempt

to reverse the arrogance of the Corinthians? 1 Cor. 5:6-8.

At the Passover, Jewish households were to participate in a dili-

gent search to remove all bits of leaven (Ex. 12:14-20; 13:7). Paul

points to the great antitype of the feast: "Christ our passover is sacri-

ficed for us." While Paul still may have in mind the expulsion of the

erring member, his application is broader. The believers are to be on

the alert for those seemingly small, but really influential and destruc-

tive attitudes (like their "boasting") that could impact their disciple-

ship out of all proportion to their "size" (compare Gal. 5:7-9).

"Those who cannot discern between him that serveth God and him

that serveth Him not, may be charmed with these societies that have

no connection with God, but no earnest Christian can prosper in such

an atmosphere. The vital air of heaven is not there. His soul is barren,

and he feels as destitute of the refreshing of the Holy Spirit as were the

hills of Gilboa of dew and

rain."—Evangelism,

p. 619.

What is the appropriate attitude of those involved in calling a

fellow member to accountability? 1 Cor. 5:2; Gal. 6:1; 2 Thess.

3:14, 15.

Wednesday



January 28

COURTING DISASTER

(1 Cor. 6:1-8).

In many countries today, it seems that everyone is quick to file

lawsuits against anyone for anything. In Paul's day, Corinth may not

have been so different. Dio Chrysostom, writing about A.D. 100,

reports that there were "lawyers innumerable perverting justice." And

wealthy and powerful citizens often used the civil courts to dispense

injustice against those with less clout. This may be why Paul calls the

judges "unjust" (1 Cor. 6:1) and says that the victors in the lawsuits

"[do] wrong, and defraud" (1 Cor. 6:8, NRSV).

What further problem developed in the Corinthian Christian

community, and what remedy did Paul suggest? 1 Cor. 6:1-8.

Review the procedure Jesus commends as appropriate when a

Christian believes himself or herself to have been wronged by

another Christian. Matt. 18:15-20.

When will believers participate in the judgment of the world

and of angels? Matt. 19:28; Luke 22:28-30; Rev. 3:20, 21; 20:4-6.

The issues raised in

Corinthians 5-6 are "insider" and "outsider"

issues. Should one who is really "outside" be allowed to remain

"inside" (1 Cor. 5:1-8)? Should former Christians be treated differ-

ently from those who have never been "inside"? (1 Cor. 5:9-13). Is it

appropriate for "inside" issues to be taken up in "outside" courts?

(1 Cor. 6:1-8).

"Satan is constantly seeking to introduce distrust, alienation, and

malice among God's people. We shall often be tempted to feel that

our rights are invaded, even when there is no real cause for such

feelings. Those whose love for self is stronger than their love for

Christ and His cause will place their own interests first and will resort

to almost any expedient to guard and maintain them. Even many who

appear to be conscientious Christians are hindered by pride and self-

esteem from going privately to those whom they think in error, that

they may talk with them in the spirit of Christ and pray together for

one another. When they think themselves injured by their brethren,

some will even go to law instead of following the Saviour's rule."

—The Acts of the Apostles,

p. 305.

How do similar issues confront you? How can your class or

church be helpful in similar situations today?

Thursday



January 29

FLEE FORNICATION! (1 Cor. 6:12-20).

What illicit sexual behavior did Christian men at Corinth

attempt to justify? 1 Cor. 6:12-20.

An early copy of 1 Corinthians exhibits no italicized headings, no

chapter and verse divisions and no neatly indented paragraphs. Nei-

ther were there quotation marks or spaces between words. Thus, we

must carefully consider which words are Paul's and which represent

his quotations of ideas or slogans being offered at Corinth.

Most recent translations agree that the following are Corinthian slo-

gans to which Paul responded: " 'All things are lawful for me' " (verse

12) and " 'Food is meant for the stomach and the stomach for food' "

(verse 13, NRSV; a slogan apparently used to justify the illicit sexual

practice). Additional slogans may be the phrases "God will destroy both

one and the other" (verse 13, if taken to mean that since God is going to

destroy the human body, what one does with it is unimportant) and

"Every sin that a person commits is outside the body" (verse 18, NRSV).

How does Paul answer these slogans and establish important

principles for a Christian understanding of human sexuality?

1 Cor. 6:12-20.

To each of the Corinthian slogans Paul adds a response. The phi-

losophy at Corinth suggested that the body was morally irrelevant:

what one does with one's body does not affect one's relationship with

God. But Paul: 1. shows that God values the body so highly as to

destine it for resurrection (verse 14); 2. demonstrates the absolute

absurdity and sinfulness of a Christian man's association with a pros-

titute (verses 15-17); and 3. identifies the Christian's body as a

temple of the Spirit and the Christian as a purchased slave who

belongs to the divine Owner (verses 19, 20).

"God has bought us, and He claims a throne in each heart. Our

minds and bodies must be subordinated to Him, and the natural habits

and appetites must be made subservient to the higher wants of the

soul. But we can place no dependence upon ourselves in this work.

We cannot with safety follow our own guidance. The Holy Spirit must

renew and sanctify us. In God's service there must be no halfway

work."—SDA

Bible Commentary,

vol. 6, p. 1088.

Which of the above principles is most important in the con-

text of modern culture? Why?

Friday



January 30

FURTHER STUDY: If 1 Thessalonians 4:1-8 is any indication, in-

struction with regard to appropriate sexual behavior seems to have

been part of Paul's basic teaching to new converts. Why was this the

case? What were the themes Paul is likely to have emphasized? Do

we need more instruction on such matters today?

Following is a portrait of Christian camaraderie and accountability:

"Those of diverse exercises come together and with simplicity and

humbleness of mind talk out their experience. All who are pursuing

the onward Christian course should have, and will have, an experience

that is living, that is new and interesting. A living experience is made

up of daily trials, conflicts, and temptations, strong efforts and victo-

ries, and great peace and joy gained through Jesus. A simple relation

of such experiences gives light, strength, and knowledge that will aid

others in their advancement in the divine

life."—Testimonies,

vol. 2,

579. What steps can you take to foster such fellowship?

DISCUSSION QUESTIONS:

Have you ever been part of a class or a small group that

attempted to practice Christian accountability? What was

the result? Are Seventh-day Adventists too individualistic

in their faith? Why or why not?

Some practical questions arise regarding Paul's counsel

about litigation between Christians. For example, what if,

following an accident in which you were involved, your

insurance company sues another believer?

Paul's focus in 1 Corinthians 5 and 6 is on the misbehavior

of men, with little attention given to the women involved.

What do you think would have been the impact of Paul's

counsel on Christian women in Corinth?

SUMMARY: Paul calls Christians at Corinth away from a boastful

attitude toward the open sexual sin of one member, away from an

inappropriate use of civil courts, and away from immoral visits to

prostitutes. While the purity of the apostolic age may be tarnished, we

are the richer for Paul's list of principles that remain important for

defining Christian identity today.

Jan

and Marlin Meharry visited the new believers at Kisaju as

often as

possible. But this tripwas different. It was time to leave

Kenya, and they had come to Kisaju to say goodbye to their Masai

return one day.

friends. Amid tears and singing, they bid farewell, and promised to

The work at Kisaju has continued with vigor. Solomon and Isaac,

Winning the Masai, Part 4

A Time to Sing

Masai layworkers, began teaching the women and children to read

and write, using the Bible as their text. When the men heard that the

women were learning to read, they wanted to learn as well. Soon

they will be able to study the Word of God for themselves.

The little chapel at Kisaju has become the center of their lives.

They worship, they learn, and they receive healing—both physical

and spiritual—in their church. The Masai thank God for those who

have come to teach them a better way to live and a Saviour to love.

And on a recent cloudless Sabbath day, the believers of Kisaju

gathered around a simple cement basin filled with water, and wel-

comed 23 precious Masai believers into the Adventist faith. With

songs of rejoicing sung in English and Kimasai, joining the heavenly

choirs, it must have sounded wonderful!

Church leaders have worked for decades to reach the Masai in

East Kenya, but with little success. God chose instead to use two

young mothers with no special training, but with a love and a

burden, to win the Masai for His kingdom. Could He have used them

f they were afraid to get dirty? Afraid to preach? Could He have

used them if they had turned their nose

up at strange smells or new foods? He

tested their dedication and found them

willing to do what He asked in order to

win someone to Jesus. Praise God! Be-

cause these lay workers were willing to

get dirty for His glory, precious souls

have been baptized into God's kingdom.

Because of love: 23 new believers were

baptized at Kisaju, Kenya as the result of

the work among the Masai by lay men and

women. (Photo by Jackie 0. Smith.) Jan

Meharry , Gwen Edwards, and Charlotte

lshkanian contributed to this four-part

testimony of God's love.

Produced

by the General Conference Office

of Mission Awareness

Lesson 6

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February 1-7

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Sabbath Afternoon

READ FOR THIS WEEK'S STUDY: 1 Corinthians 7; Eph.

5:21-33.

MEMORY TEXT: "For I would that all men were even as I

myself. But every man hath his proper gift of God, one after

this manner, and another after that" (1 Corinthians 7:7).

KEY THOUGHT:

How should Christians make decisions about

marriage, remaining single, or coping with conditions thrust upon

them? How can Christian values and principles inform these eternally

significant choices? Important decisions such as those regarding our

marital status require an openness to God and His Word to enlighten

and empower us to do His will.

IN OUR WORLD SEX IS OFTEN USED TO SELL A

PRODUCT.

Christians are in need of straightforward words on the

topic of human sexuality. We need the Holy Spirit to bring the power

of God's Word to bear upon our lives, to enable us to choose purity,

and to help us make choices based on the high calling of God's Word,

not on the low sexual standards of the world.

In our study of 1 Corinthians 7, we shall sometimes wish for a more

specific understanding of the circumstances Paul addresses. There is

much to learn, though, as we watch Paul weigh the consequences of

certain decisions and as we hear him share principles of Christian

freedom and sexuality with the believers in Corinth.

Sunday



February 1

SEX IN MARRIAGE (1 Cor.

7:1-7).

Paul now answers questions the Corinthians have. What is the

first issue he addresses? 1 Cor. 7:1-7.

Again deciding which words are Paul's and which we should

attribute to the Corinthians is significant. Does it make a difference

whether the passage reads "Now concerning the matters about which

you wrote: 'It is well for a man not to touch a woman' " (1 Cor. 7:15,

NRSV) or "Now concerning the things of which you wrote to me: It is

good for a man not to touch a woman" (NKJV)?

The clause "It is well for a man not to touch a woman," should be

regarded as a Corinthian slogan to which Paul responds. The Corinthians

have submitted for Paul's approval a view of marriage that involved

abstinence. This is important to understand, for Paul's views of Chris-

tian marriage do not match those of his questioners.

True religion was never meant to be used as a convenient weapon

for sexual denial. Paul calls for moral and sexual purity, not prudery.

Sex is a God-given blessing if used as He intended and directed.

How does the sexual experience in marriage relate to one's

spirituality? 1 Cor. 7:2-7.

For Paul, the usual pattern for Christians would be to marry. He is

realistic about human sex drives and worries that extended abstinence

in marriage, even if motivated by spirituality, might lead to tempta-

tion. While he wishes all were single like himself, he acknowledges

that God has arranged things differently (verse 7).

In response to the Corinthian slogan "It is well for a man not to

touch a woman" (verse 1, NRSV), Paul discusses only sex in mar-

riage. His reason for this is clear—marriage is the only legitimate

context for sexual activity. And, if verses 36-38 address the case of the

betrothed couple, Paul assumes that the pair do not engage in sexual

activity until after marriage.

"If you will only watch, continually watch unto prayer, if you will

do everything as if you were in the immediate presence of God, you

will be saved from yielding to temptation and may hope to be kept

pure, spotless, and undefiled till the last."—The

Adventist Home,

p. 338.

What great advantages are evident today that support the

view that marriage is still the only legitimate context for sexual

activity?

Monday



February 2

TO BE SINGLE IS GOOD (1 Cor. 7:8, 9, 25-40).

What counsel does Paul provide to those in Corinth who are

pondering the question "Should I marry?" 1 Cor. 7:8, 9, 25-40. Do

you agree with his counsel? Why or why not?

Paul addresses his counsel to "the unmarried and the widows"

(verses 8, 9, 39, 40); and to "virgins" (verses 25-28; the term may

include people of both sexes; compare Rev. 14:4).

A third situation is less clear as Paul's language discusses a man

and his "virgin" (1 Cor. 7:36-38). Most modern translations under-

stand this to mean a man and his fiancée, though it is possible Paul is

discussing the case of a father and his betrothed daughter.

In each situation, Paul's counsel is consistent. He believes it is

better to remain single. This does not mean "better" in a moral sense.

Both singleness and marriage are good and within God's desires for

humankind (verses 28, 38). But "in view of the impending crisis"

(verse 26, NRSV), and the need for full dedication to "the affairs of

the Lord" (verse 34), Paul believes singleness is the more appropriate

choice if other factors allow it. On the other hand, "Even when all the

problems associated with married life during a period of persecution

and distress are taken into account (see verse 26), it is better to marry

than to be inwardly consumed with the mentally, emotionally, and

physically disturbing condition of unsatisfied desire."—SDA

Bible

Commentary,

vol. 6, p. 708.

What is Paul's evaluation of singleness? 1 Cor. 7:8, 25, 26,

32-35, 38, 40.

First Corinthians 7 makes an important contribution to our church:

To be single is good. Singleness is both desirable and in harmony with

God's will. It is

not

a second-rate status. To be single is a viable

choice for Christians. In fact, Paul describes it as a gift from God

(1 Cor.

7:7;

compare verse 37). And like his Lord before him, he

himself is single and lays bold claim to the gift. While Paul is writing

primarily to those who are deciding whether they should marry, his

positive evaluation of single life speaks to all singles today, regardless

of whether they have chosen such a lifestyle.

How can the church be more inclusive of its adult members

who are not married? What can you do personally to make them

enjoy a sense of belonging in the body of Christ?

Tuesday



February 3

SHOULD I REMAIN MARRIED? (1

Cor. 7:10-16,

39, 40).

In 1 Corinthians 7, Paul deals with situations where "separa-

tion" seems to be a desirable choice to at least one partner in a

marriage. Summarize Paul's counsel regarding these situations.

Situation 1—Husbands and wives (verses 10, 11)

Situation 2—Believer married to unbeliever (verses 12-16)

Notice that Paul bases his belief in the permanence of marriage on a

command from "the Lord." (See Matt. 5:31, 32; 19:1-9; Mark

10:1-12).

Some may have felt that their conversion somehow invalidated

their marriage. But Paul argues that the "one body" principle holds

and that the believing partner is not damaged by the union. As an

unlawful union desecrates (1 Cor. 6:16), a lawful one consecrates. He

points to the case of the unbaptized children of believing parents as an

illustration of his point. Just as unbaptized children are "holy," so the

unbelieving partner is drawn into the sphere of holiness.

In his book

Caring and Commitment,

Lewis Smedes tells of "Ralph,"

who, following his divorce, was struck with remorse. He went to a

therapist who soothed his regret with the thought that marriage is for

one's own growth, and that when one has not experienced growth for

some time, it is time to leave. Smedes counters, "We do not give

ourself a good chance for growing personally if we keep hankering

after our fantasy of the ideal woman. Or man. We grow when we keep

renewing our commitment to the only spouse we've got. We grow

when we stop dreaming of a perfect marriage, and adjust caringly to

the one we have. Our best growth comes when we forget about our

own growth, and focus on caring instead.

"Here's a nice twist: instead of giving us a good reason for giving

up a lifetime commitment, our need to grow is a prime reason for

keeping it."—New York: HarperPaperbacks, 1992, p. 95.

What are some of the trivial reasons offered for granting legal

separation in marriage? Compare with Matthew 5:31, 32.

Unfortunately, some couples enter into marriage on a trial

basis depending on how things work out. How can this tentative

attitude be the undoing of such unions?

How is the "unbelieving husband sanctified by the wife"? (7:14).

Wednesday



February 4

REMAIN AS YOU ARE (1 Cor. 7:17-31).

Why do you think Paul is so persistent in his counsel that

converts should remain as they are? How would you apply his

words today? 1 Cor. 7:17-24.

Paul invites the Corinthians to examine their priorities carefully.

The

priority of the Christian is to obey God's will: "Obeying the

commandments of God is everything"

(7:19,

NRSV).

What does Paul mean when he asks for "those who have wives"

to "be as though they had none"? 1 Cor. 7:29-31; (compare Heb.

11:13-16).

". . . There are many who are losing their souls in this age of the

world by becoming absorbed in the thoughts of marriage and in the

marriage relation itself. . . .

"God has placed men in the world, and it is their privilege to eat, to

drink, to trade, to marry, and to be given in marriage; but it is safe to

do these things only in the fear of God. We should live in the world

with reference to the eternal world."—Mind,

Character and Personal-

ity, vol.

1, p. 221; see Matt. 24:38.

First Corinthians 7 helps to develop two sets of thought questions.

The first is for those who are single and contemplating the possibility

of marriage:

Has God given me the gift of singleness which I can exercise for

the good of His kingdom? (1 Cor. 7:7, 17, 37)

Does my proposed marriage partner share my dedication to

Jesus Christ? (Note Paul's counsel that remarriage should oc-

cur "only in the Lord," verse 39, NRSV.)

Will my marriage detract from or enhance my preparation for

Christ's return? (verses 25-31)

Thought questions for those who are married include:

Am I practicing the degree of mutual respect that seems so

important to Paul? (verse 4).

Am I deeply committed to my marriage? Do I allow Christ to

help me retain loyalty to my mate even though he or she falls

short of my ideal? (verses 10-14; compare Mark 10:2-9).

How can my spouse and I join in more "unhindered devotion"

to the Lord? (verses 29, 32-35).

In view of 1 Corinthians 7, what questions would you add?

Thursday



February 5

SCRIPTURAL VIEWS OF MARRIAGE AND SEXUALITY (Gen.

1:27; Prov. 2:1, 2, 16-19; 5:15-23; 6:20-35; Eph. 5:21-33).

In 1 Corinthians 7, Paul responds to more of the Corinthians'

questions. His answers are helpful in formulating an understanding of

Christian sexuality. But we should also allow other scriptural passages

to shape that understanding.

What views of marriage does Paul provide in Ephesians

5:21-33? How do they compare with those he expressed in 1 Corin-

thians 7?

What do the following verses teach in opposition to the follow-

ing four lies people today often believe about marriage and

sexuality?

Lie 1—Marriage is boring (Prov. 5:15-23).

Lie 2—Adultery shows you are clever and attractive (Prov. 6:20-35).

Lie 3—Adultery adds excitement to your life (Prov. 2:1, 2, 16-19).

Lie 4—Divorce is not as bad as people make it to be (Mal. 2:16).

Commenting on Genesis 1:27, Richard Foster writes: "Our male-

ness and femaleness, is not just an accidental arrangement of the

human species, not just a convenient way to keep the human race

going. No, it is at the center of our true humanity. We exist as male

and female in relationship. Our sexualness, our capacity to love and

be loved, is intimately related to our creation in the image of God.

What a high view of human sexuality! . . .

"How much richer and fuller is the biblical perspective! . . . To

discuss a great book, to view a sunset together—this is sexuality at its

best, for male and female are in intimate relationship. To be sure,

genital sex is a part of the total picture, but human sexuality is a far

larger reality than merely coitus."—The

Challenge of the Disciplined

Life: Christian Reflections on Money, Sex & Power

(San Francisco:

Harper & Row, 1985), p. 92.

Friday



February 6

FURTHER STUDY:

Read Isaiah 62:5 and Revelation 19:7-9. After

studying this week's lesson, why do you think God used the marriage

relationship to symbolize His relationship with the church?

Prayerfully consider one of the following segments: "From the

Marriage Altar,"

The Adventist Home,

pp. 97-128; "The Builders of

the Home,"

The Ministry of Healing,

pp. 356-362; "Love and Sexual-

ity in the Human Experience,"

Mind, Character, and Personality,

vol.

1, pp. 218-239.

"In your life union your affections are to be tributary to each other's

happiness. Each is to minister to the happiness of the other. This is the

will of God concerning you. But while you are to blend as one, neither

of you is to lose his or her individuality in the other. God is the owner

of your individuality. Of Him you are to ask: What is right? What is

wrong? How may I best fulfill the purpose of my creation?"—The

Adventist Home,

p. 103.

DISCUSSION QUESTIONS:

Paul seems careful to qualify his counsel as though he's

afraid some might make too much of it or misunderstand

his tone as one of command instead of advice (1 Cor. 7:6,

10, 12, 25, 35, 40). How seriously should we take Paul's

counsel on Christian sexuality?

Paul does not address many situations that are common

today. He does not discuss the situation of a single person

who senses she or he does not have the gift of singleness but

for whom there is no obvious choice of a spouse. What

words of counsel do you think Paul would have for this

person or others in different settings?

React to the following quotation: "Marriage is often pre-

sented as having a sacramental quality, that is, an element

of grace witnessing to the presence of God in our lives. If

marriage is a sacrament testifying to the union of God with

us and a metaphor of God's relationship with the church,

singleness, too, is a sacrament. It testifies to the power and

completeness of God's love."—Beverly Beem, "The Sacra-

ment of Singleness,"

Signs of the Times,

October 1990, p. 27.

SUMMARY:

We are to make crucial decisions with regard to mar-

riage or singleness in answer to God's call, in the power of the gifts He

provides, and in view of Christ's return.

La-1-1-1

Naha! Mission

‘

Wig

The FaithfulChief

J. H. Zachary

As I stepped into the jungle clearing in the Philippines, I en-

tered a primitive village called Dampaan. The entire village soon

appeared to see the foreigner from America. The village chief,

Tibulawan, welcomed me. During the visit, the chief made an

appeal, "Please send us a teacher."

Several weeks later, two student missionaries from Mountain

View College in the Philippines arrived in Dampaan and started a

school. The first-grade students ranged in age from 6 to 20, all

learning to read and write together. In the evenings, the villagers

gathered to listen to the student missionaries lead in Bible studies.

Before that year was over Chief Tibulawan and 26 of his people

were ready for baptism. Eventually the entire village followed

their chiefs example and were baptized as Seventh-day Adventists.

The message of Christ's soon coming spread to other villages in

the area. Then funds ran out, and the student evangelists no longer

came to teach in Dampaan. Fifteen years passed. Then recently

missionaries from Mountain View College visited Dampaan one

Sabbath morning. No one knew they were coming. As they neared

the village, they heard singing. To their joy they found the villagers

worshiping God. Chief Tibulawan preached. Unable to read, he

quoted Bible texts that he had memorized. Brother Tibulawan and

his people had remained faithful during the long 15 years they were

without outside spiritual leadership. Mountain View College has

again sent student missionaries to reopen the school in Dampaan,

and 100 students now study in grades one through three.

During recent evangelistic meetings held throughout the Philip-

pines, Brother Tibulawan brought more than 20 of his people

down from the mountains to be baptized. After the service, Chief

Tibulawan made this appeal. "More than

10 villages in the mountains still are wait-

ing for a teacher to come and tell them

about Jesus. Please help us."

How will we answer his plea?

Chief Tibulawan (left) kept his people

faithful to God during 15 years without church

leadership. J. H. Zachary is director of

Evangelism for The Quiet Hour.

For Current Newsbreak, Call 1-800-648-5824.

Don't forget the

Sabbath School Mission

Offering when you

make up your budget

for 1998. No other offering

supports the world church

as widely and as diversely

as this

fund.

You are

supporting

the work of your church in

every part of the

world when you give to

this mission offering.

Stay sharp

"Iron sharpens iron . . .

01le pe rson shcapens another"

PrmdrI 27:17

Designed for local church leaders

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Lesson 7



February 8-14

Food for Thought

About Idols

Sabbath Afternoon

READ FOR THIS WEEK'S STUDY: 1 Corinthians 8; 10:14-11:1.

MEMORY TEXT: "But take heed lest by any means this lib-

erty of yours become a stumbling block to them that are weak"

(1 Corinthians 8:9).

KEY THOUGHT:

Our actions may seem appropriate and ethical.

However, as Christians, we are held accountable for the influence our

actions have on others.

ARE WE REALLY ACCOUNTABLE FOR OTHERS?

One

writer has described our age as "obsessively individualistic" and full

of "raging individualism." He expands:

"My

pleasures,

likes and

dislikes,

gratification rule the day. Forget about the future—the

children and the grandchildren—forget about who will pay later,

forget about rules, and forget about God.

Don't get in my way!

If it

feels good to me, I want it, and I want it now, and I'm gonna get it."

—William Johnsson,

The Fragmenting of Adventism

(Boise, Idaho:

Pacific Press, 1995), pp. 24, 28.

To such times as ours, Paul's counsel to the Corinthians that we

will study this week comes as shocking news. Even though I know I

am right, and even though I do what is right, I may be sinning against

Christ! Not only must I keep my own conscience clear, I must watch

with care lest my "right" actions harm the spiritual commitment of

others. Sobering words, indeed, for an age such as ours!

Sunday



February 8

FOOD OFFERED TO IDOLS (1 Cor. 8:1-11:1).

Take a few minutes to survey 1 Corinthians 8:1-11:1. What are

its major sections? What recurring themes do you observe in

this

section of the epistle?

Paul begins this section by dealing with two issues: 1. Should

Christians eat food that had been part of a sacrifice? (8:1-8); and

2. Should Christians participate in festive meals held in temples dedi-

cated to idol worship? (1 Cor. 8:9-13). He builds a forceful argument

that love for others should exert a major influence on our behavior. He

supports this by citing his own example (1 Corinthians 9; compare

10:31-11:1). Following a section in which he corrects inappropriate

views of baptism and the Lord's Supper (10:1-13; discussed in Lesson

8), Paul concludes by revisiting the two issues regarding idols and

food. First he discusses participating in feasts in idol temples

(10:14-22), then eating food offered to an idol (10:23-11:1).

Once again, the Corinthians posed questions to which Paul

responded. Judging from 1 Corinthians 8:1-13 and 10:14-30, what

questions did they ask? What questions would you have asked if

you were in their place?

We should applaud the Corinthians for the way they respond to

their ethical dilemma. We would do well to follow their example. We

should prayerfully turn to God's Word and to Christian friends and

teachers in an effort to make sound decisions about our own behavior.

To understand the questions of the Corinthians, we must note that

the worship of false gods was an integral part of social and commer-

cial life. In an age where superstition was the rule, such worship

extended to every sphere of life. The usual diet would not have

included meat that was reserved for special events—weddings, funer-

als, public festivals, gatherings of associations or clubs, and feasts

hosted in temples. Most available meat had, therefore, been part of a

sacrificial offering to a pagan deity. At such rites, only a token portion

was burned, the remainder going to priests and others who sold what

they did not need to the "meat market" (1 Cor. 10:25, NIV).

What ethical dilemmas are you facing? On what basis do you

intend to resolve them? What sources of help are available to

you in resolving them? If you have resolved an ethical dilemma

in your life, come prepared to share with your class how you

arrived at resolution.

Monday



February 9

MEALS AND MARKETS (1 Cor. 8:1-9; 10:23-30).

Where does Paul envision that a Christian might confront the

issue of food offered to idols? 1 Cor. 10:25, 27.

Paul understands that Corinthian Christians will confront the issue

both in the markets and in the homes of unbelievers. A passage from

Plutarch (A.D. 46-120) helps us imagine the latter. Plutarch lived

close to Corinth, and he records the following account of a private

dinner: "Ariston's cook made a hit with the dinner guests not only

because of his general skill, but because the cock he set before the

diners, though it had just been slaughtered as a sacrifice to Heracles,

was as tender as if it had been a day old."—Quoted in Jerome Murphy-

O'Connor,

St. Paul's Corinth,

101.

In these settings, what does Paul say should be the Christian's

reaction? 1 Cor. 8:1-9; 10:23-30 (compare Rom. 14:13-23).

Explain the rationale for his view.

Since idols are "nothing in the world" (1 Cor. 8:4, KJV), meat

offered to them is not really tainted by anything. So, in both the case

of meat purchased at the market and that of a meal at the home of an

unbeliever, Paul advocates a "don't ask" policy. But one must also

consider the influence of one's actions on others. Paul suggests that

this should figure in one's actions if, in the course of the meal,

someone reveals that the meat had been part of a sacrifice.

In these passages, Paul displays a high regard for the conscience.

He concludes that we should not lead one to violate his or her con-

science, even when the conscience is over-sensitized or ill-informed.

He further concludes that if a person's conscience instructs "No" on a

morally neutral matter, it should be followed. To go against the

conscience would be wrong. While the standard on which the con-

science is based may need enlightening, Paul is eager to guard against

breaching the conscience.

In this context the issue of not asking refers, as we have seen, to

food offered to idols; however, it is still appropriate to ask whether the

meat is clean or unclean if the occasion necessitates it.

How can we avoid "defiling" or "wounding" someone's con-

science? To what extent are we responsible for the integrity of

others? In our carelessness, we may become an offense to a

brother's or a sister's conscience. How may we, in loving and

understanding ways, remedy such a hurtful situation?

Tuesday



February 10

TEMPLE BANQUETS (1 Cor. 8:9-13; 10:14-22).

Where else did Corinthian Christians face the issue of food

offered to idols? 1 Cor. 8:10; 10:14-22.

The reality of these texts is seen in a surviving invitation to a feast

in honor of the god Serapis: "Chaeremon [the host] invites you to

dinner at the banquet of our Lord Serapis in the Serapeum [the temple

to Serapis] tomorrow, the fifteenth, at the ninth hour." Can you imag-

ine receiving such an invitation? How would you respond? What if

the event happened to be

"the

social event of the year"?

Our ability to appreciate the issue is also aided by excavations at

Corinth. Asclepius, the Greek god of healing, was worshiped at his

temple in Corinth, the Asclepion. The Asclepion was situated in a

pleasant spot with a spacious courtyard and a swimming pool. Serving

as a kind of health club and social center, it boasted three dining

rooms. Imagine the temptation a "weak" church member would face if

invited to celebrate, for example, the marriage of a pagan relative

there, especially if it was known that other Christians (the "strong")

participated in such feasts! (See Jerome Murphy-O'Connor,

St. Paul's

Corinth,

pp. 161-167.)

In Paul's view, is it a sin to eat meat offered to idols in such a

setting? 1 Cor. 8:11, 12. What rationale does he give for his view?

Paul is not interested in how our behavior impacts God in isolation

from how it affects our fellow believers. He weds the vertical dimen-

sion of our relationship with God to the horizontal dimension of our

relationships to others.

"Christianity demands that your right shall not lead others astray,

that it shall not do violence to that most sacred and delicate thing—a

human conscience."—F. W. Robertson quoted in Ralph P. Martin,

Understanding the New Testament: I Corinthians, 2 Corinthians,

Galatians

(Philadelphia and New York: A. J. Holman, 1978), p. 27.

What are some attitudes or behaviors that you may have in

living your Christian life that may intentionally or unintentionally

hinder another's spiritual growth?

What relationship exists between your self-denial and an-

other person's spiritual development?

Wednesday



February 11

IDOLS AND IDOLATRY (Isa. 44:9-21; 1 Cor. 10:14-22).

Review Isaiah's treatment of idolatry. Isa. 44:9-21.

Like Paul, Isaiah recognized that idol worship has a numbing

spiritual effect. "A deluded heart misleads him [the idolator]; he

cannot save himself, or say, 'Is not this thing in my right hand a lie?'"

(Isa. 44:20, NIV).

What arguments does Paul employ against participation in

pagan temple feasts? 1 Cor. 10:14-22.

In partaking of the Lord's Supper, Christians share together in

Christ, the "one bread" reflecting the "one body" we form. Likewise,

the Old Testament sacrifices were meals with great significance. By

participating, the Israelites became "partners in the altar" (1 Cor.

10:18, NRSV). Paul argues that the same is true of idol feasts. How-

ever, participating in such a feast does not make one a participant in

an idol, itself a nonentity. Rather, such involvement creates "partners

with demons" (verse 20, NRSV).

How does the New Testament encourage us to broaden our

understanding of idolatry? Col. 3:5; Rev. 2:14, 20. What are some

other forms of idolatry that we encounter in our modern world?

"Many who bear the name of Christians are serving other gods... .

Our Creator demands our supreme devotion, our first allegiance.

Anything which tends to abate our love for God, or to interfere with

the service due Him, becomes thereby an idol."—SDA

Bible

Commentary,

vol. 2, pp. 1011, 1012.

"The idols of the heathen stood between them and their God,

obscuring God from their vision. Thus it is today. By the cunning

deception of Satan false theories are made a power to rob God. Man's

spiritual understanding is darkened by Satan's sophistry. Instead of

religion's making men meek and lowly in heart, it works to make

them religious zealots, exacting and hard-spirited because their ideas

are not met. Their religious ideas do not lead the soul to humble,

fervent trust in

God."—Manuscript Releases,

vol. 12, p. 221.

What modern activities or ideas that seem nonthreatening

may, in fact, make us "partners with demons"?

Thursday



February 12

THE WEAK AND THE STRONG (1 Cor. 8:1-13; 10:14-30).

Who are "the strong"? 1 Cor. 8:1-6; 10:14-30.

The strong possess accurate knowledge about the nonexistence of

idols. But they are acting on this knowledge in ways that are mislead-

ing others. They deserve an "A" in Bible doctrines, but an "F" in

practical godliness. The "strong," however, are weaker than they

think! Based on an inaccurate understanding of the Lord's Supper and

baptism (see Lesson 8), they believe themselves invincible and able to

participate in temple feasts.

There are two types of "strong" church members implied in Paul's

treatment. The "weak strong" succumb to the beguiling power of their

knowledge and act out what they "know" to be right, to the detriment

of others. The "strong strong," on the other hand, can refrain from

behaviors that, while not necessarily wrong, could lead someone else

astray.

Who are "the weak"? 1

Cor. 8:7-13; 10:27-29.

The "weak" earn the title for two reasons. First, the weak church

member has a "weak" or oversensitized conscience and thus makes

decisions on irrational grounds. Second, "weak" members are

"weak" because they succumb too readily to the example of others.

While none of the Corinthians had been a Christian for long, the

"weak" were probably newer members. Or, at least members who

struggled with the pull of their old life. "We cannot underestimate

how difficult it must have been for people accustomed to believing in

the reality of many gods suddenly to transform those years of deeply

entrenched religious conviction into a monotheistic framework."

—Clinton E. Arnold,

Powers of Darkness

(Downers Grove, Ill.:

InterVarsity Press, 1992), p. 95.

These passages invite us to be especially thoughtful of those who

are new in the faith and at risk of being drawn once again to harmful

former associations and habits. It is the responsibility of their new

family members to watch over them. We should refrain from any

behavior, however "right," that will strengthen the old life.

Our churches have sometimes appointed "spiritual guard-

ians" for newly baptized members. Paul reminds us that all of us

should function in this way. What can you do to encourage a

newly baptized member? How would a spiritual partner en-

hance mutual encouragement and spiritual growth?

Friday



February 13

FURTHER STUDY:

For additional material from Paul on the theme

of worshiping the true God, see Acts 17:16-33, Romans 1:18-32,

1 Thessalonians 1:9, 10.

The issues revolving around idol-food may seem far removed from

our time and culture. Ellen White, though, regards these passages as

especially

appropriate to us:

"Paul urged his brethren to ask themselves what influence their

words and deeds would have upon others, and to do nothing, however

innocent in itself, that would seem to sanction idolatry, or offend the

scruples of those who might be weak in the faith. . . .

"The apostle's words of warning to the Corinthian church are

applicable to all time, and are especially adapted to our day. By

idolatry he meant not only the worship of idols, but self-serving, love

of ease, the gratification of appetite and passion. A mere profession of

faith in Christ, a boastful knowledge of the truth, does not make a man

a Christian. A religion that seeks only to gratify the eye, the ear, and

the taste, or that sanctions self-indulgence, is not the religion of

Christ."—The

Acts of the Apostles,

pp. 316, 317.

DISCUSSION QUESTIONS:

How does Paul's counsel in 1 Corinthians relate to the

command against consuming food offered to idols in Acts

15:19-21, 28, 29 and Revelation 2:14, 20?

Paul seems willing to accept more than one perspective on

the issue of food offered to idols. He imagines that the

church will harbor both members who believe it appropri-

ate to eat such food and those who do not. On what basis do

we distinguish between acceptable diversity and harmful

division?

How can you help your local church or Sabbath School

class more effectively serve its new members?

SUMMARY:

Helpful Christian behavior requires both sound infor-

mation and sensitivity to the spiritual well-being of others. Encourag-

ing those around us, especially those young in the faith, should be a

high priority.

—

Mean

All Are Precious in His Sight

David Ferraro

How large is your church? 50? 100? 500? When was the last

time the church held a baptism? Are members talking about

enlarging the church?

In Niger [Nee-JAIR], a Muslim country south of the Sahara

Desert in the heart of Africa, the church has 54 members—in the

entire country!

Sharing the gospel in Niger is difficult. A person who wants to

become a Christian faces serious problems. New believers often

are treated as lepers, isolated from their families and loved ones.

But God is working in Niger, and exciting things are happening.

Adamou lives in a small town 90 miles south of the capital city

of Niamey, Niger. He became a Christian in 1988. In 1994 he

learned of the Adventist church in Niamey. He contacted Pastor

Zakari and requested a visit. The pastor came and began Bible

studies with Adamou and some of his friends. Adamou was ex-

cited about the message of the Sabbath and other truths he was

learning. He joined the Adventist church.

Adamou, like many young people of Niger, had problems find-

ing work. That meant he had lots of time to share his new beliefs

with others. He is so successful in stirring up interest in God, that

Pastor Zakari established a small company of believers in his

village. They meet in a small hut on Sabbath mornings. Several

new believers were baptized, and the little group grew to about 13

people. When the pastor visited, he brought great joy—five Bibles,

so the believers would not all have to share Adamou's Bible.

Each member of the little congregation has stories of pain and

victory. One young man was disowned and faced starvation until

the believers gave him a large bag of rice. A young girl, ready to

be baptized, is pleading with her father to allow her to become a

Christian. But her father, a teacher of the Koran, has threatened to

disown her if she identifies with Christians. Still she waits and

hopes and prays that he will change his mind.

The believers have outgrown their little hut-church, and the

mission is looking for a larger meeting place for them.

The church in Niger is small, but each member is precious in

the sight of God. Pray for the spirit of God to be poured out on the

faithful believers in Niger. Pray for Adamou and his outreach

efforts, and for the young girl who risks everything to follow the

precious truth of God.

David Ferraro is president of the Niger Mission in West Africa.

L._

Lesson 8



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Sabbath Afternoon

READ FOR THIS WEEK'S STUDY: 1 Cor. 10:1-13; 11:2-34.

MEMORY TEXT: "For as often as ye eat this bread, and drink

this cup, ye do shew the Lord's death till he come" (1 Corinthians

11:26).

KEY THOUGHT:

Christ gathers us to His table, where we drink

from one cup and eat from one loaf in thoughtful contemplation of the

provisions of God's grace. From this vantage point of God's family

table we are to ponder our relationship with our crucified, risen, and

soon-returning Lord, and our relationships with one another.

THE RISEN LORD INVITES YOU TO SUPPER AT HIS

TABLE.

"The ordinances will be celebrated next Sabbath." What is

your response when that line appears in the church bulletin? Does any

unwelcome, negative reaction rise in your mind? Is the first thought,

"Again, so soon?" Many of us, perhaps even most of us, have a great

need to deepen our appreciation for sitting at the table with our Lord.

That the Christian believers at Corinth were experiencing consider-

able difficulty with the Lord's Supper brings us peculiar comfort.

Compared to the gluttonous neglect of destitute church members

displayed in the pages of 1 Corinthians, our own lack of appreciation

may seem a minor fault. However, Paul invites us, along with those

erring believers, into the Upper Room to watch the Lord at the Last

Supper. If we watch closely and listen carefully, we shall never be the

same.

Sunday



February 15

ANCIENT SINS (1 Cor.

10:1-13).

What ideas about Christian ceremonies do you think Paul

attempted to correct in 1 Corinthians 10:1-13?

In treating erroneous views of the Lord's Supper and baptism, Paul

lists four sins of God's people as examples of "what not to do." For

each sin, Paul recalls a specific incident in Israel's wilderness experi-

ence:

Sin

Biblical Event

Idolatry (verse 7)

Worship of the golden calf (Exod.

32:1-6)

Immorality (verse 8)

Plague for immoral worship of the

Baal of Peor (Numbers 25)

Putting Christ to the test

(verse 9)

Plague of serpents resulting from

impatience (Num. 21:4-9)

Complaining (verse 10)

Korah, Dathan, and Abiram; the ten

spies (Numbers 16; 13; 14)

The references to these stories are seen as examples for those "on

whom the ends of the ages have come" (1 Cor. 10:6, 11, NRSV).

Paul's reference to the end time makes the principle all the more

appropriate to us!

What parallels existed between the experience of ancient Israel

and the Christians in Corinth? What parallels could be traced to

our own experience?

The sins of ancient Israel are paralleled in the experience of the

Christians in Corinth. Paul deals with idolatry (8:1-13) and will do so

again (10:14-22). Likewise, he has warned them against immorality

and noted that they are "arrogant" about it (5:2, NRSV; Num. 25:6).

The Corinthians are "putting Christ to the test" by linking their par-

ticipation in the Lord's Supper with their involvement in idol

feasts (1 Cor. 10:14-22). And, in their failure to follow Paul's direc-

tives (for example, 1 Cor. 5:9, 13) and their complaints against his

leadership, they are reflecting the rebellion of ancient Israel.

"God would have His people in these days review with a

humble heart and teachable spirit the trials through which

ancient Israel

passed...."—Patriarchs and Prophets,

p. 293.

Monday



February 16

CONFIDENCE, FALSE AND TRUE (1 Cor. 10:1-13).

What earmarks of false spiritual confidence were in evidence at

Corinth? 1 Cor. 10:1-5, 12.

Some seem to have developed a strong and misplaced confidence

in their spiritual invincibility. They apparently touted their participa-

tion in baptism and the Lord's Supper as providing spiritual security.

They believed themselves "safe" even if they were immoral (6:12-20)

or participated boldly in idol feasts (8:10; 10:14-22). Paul debunks

this false sense of security. He argues that the Israelites had also been

"baptized" and had eaten spiritual food and drink but were anything

but "safe."

What is the nature of true Christian confidence? 1 Cor. 10:13.

Compare 1 John 3:18-22; 5:11-13.

Paul reveals the true source of Christian confidence. It is not

participation in baptism and the Lord's Supper, but God's faithfulness

and the divine provision of refuge. True Christian confidence, while

keeping us fully aware of our susceptibility to temptation, assures us

that God is faithful and eager to help us in our weakness.

Some of the Corinthians erred in making "too much" of bap-

tism and the Lord's Supper. In what might we err in making too

little of these ceremonies? What might be the negative conse-

quences in commiting such an error?

Paul in no way demeans the ceremonies of baptism and the Lord's

Supper. He calls Christians back to their baptism as the pivotal event

of their experience (Rom. 6:3, 4; Gal. 3:27; Col. 2:12). And his

respect for the Lord's Supper is evident (1 Cor. 10:14-22; 11:17-34).

Ellen White writes of the Lord's Supper, "It is the means by which His

[Christ's] great work for us is to be kept fresh in our minds . . . It is at

these, His own appointments, that Christ meets His people, and ener-

gizes them by His presence."—The

Desire of Ages,

pp. 653-656.

"Strong faith in a weak plank will land you in the river, but

weak faith in a strong plank will get you across."—Paul Little,

How to Give Away Your Faith

(Downers Grove, Ill.: InterVarsity

Press, 1976), p. 112.

Tuesday



February 17

STARVING AT THE LORD'S TABLE (1 Cor. 11:17-22, 27-34).

What would it have been like to attend a "fellowship luncheon"

and the Lord's Supper at Corinth? 1 Cor. 11:17-22, 33, 34.

A house dating from Paul's day has been excavated in Corinth. The

house of a well-to-do Corinthian citizen, it likely reflects the type of

houses in which the churches met. A small dining room could accom-

modate up to nine people, while an adjoining court could hold thirty

to forty. The host, then, would recline in the dining room with an inner

circle of friends, while others would be seated outside in the court-

yard.

To this architectural difference may have been added a difference

in menu. Roman custom called for serving different types of food

based on social status. The host's friends, people of considerable

social status, would have had leisure time and could arrive early to

enjoy large portions of excellent food. Members of lower classes,

especially slaves, would have to complete their duties before partici-

pating as second-class citizens in the church gathering. (See Jerome

Murphy-O'Connor,

St. Paul's Corinth,

pp. 153-161.)

The scene, then, is not a happy one. The class structures of the

world have invaded the table of the Lord. One group gorges them-

selves with rich foods, while another struggles to satisfy their hunger.

What remedies does Paul suggest for the situation at Corinth?

1 Cor. 11:22, 27-34.

In the KJV, 1 Corinthians 11:27 reads, "Wherefore whosoever

shall eat this bread, and drink this cup of the Lord, unworthily, shall

be guilty of the body and blood of the Lord." Paul's real concern is

that the believers not participate "in an unworthy manner" (see NKJV,

NIV, RSV, etc.). Paul does call for self-examination (verse 28). Such

examination will bring realization of how unworthy we are of God's

grace. We can never be worthy except in His worthiness. Seeing our

lack of worth is what should compel us to seek His grace at His table.

One way that we can be unworthy to approach the Lord's table is to

feel that we are somehow worthy to do so and more deserving than

others.

Can you think of ways in which the social structures of the

world continue to invade the church? What remedies are avail-

able? What positive and practical steps could you take?

Wednesday



February 18

IN REMEMBRANCE . . . UNTIL HE COMES (1 Cor. 11:23-26).

Read 1 Corinthians 11:23-26 and imagine yourself to be a

participant at that first supper.

The situation at Corinth is so serious that their ceremony no longer

deserves the title "the Lord's Supper" (1 Cor. 11:20). Paul obviously

hopes that they will once again gather for a true Lord's Supper. To

that end he ushers them into the upper room, inviting them to recline

around the table and watch Jesus host that first Christian supper. In its

true form this event is to be repeated again and again until that day

when the saints join in the marriage supper of the Lamb (Rev. 19:7-9).

What did Paul hope his readers would learn by recalling the

upper room? What thoughts are uppermost in your mind when

you participate in the Lord's Supper? What would you have said

or done if you were a participant at that first supper?

Our understanding of the upper-room story is enriched by recalling

the context in which Paul shares it. The selfish hoarding of the Corinthians

(1 Cor. 11:21, 22) must cease in the light of two events: Christ's death

and His coming. Christ's sharing of bread and cup contrasts with the

selfish practices displayed in Corinth. And Christ was not just sharing

mere food and drink, but offering Himself! In addition, Christ's com-

ing implies a future judgment at which we will be called to account for

our behavior (see 1 Cor. 11:29-32; compare Matt. 25:31-46).

Seventh-day Adventists do not believe, as some groups teach, that

the emblems actually become the body and blood of Jesus. Instead,

we hold that the bread and wine are rich symbols. Among the reasons

is a simple one. When Jesus offered the Supper to His disciples in the

upper room, He was physically present with them. They could not

have mistaken the emblems for Him! However, the elements

are

significant, for they represent the body and blood of our risen Lord.

Christ invites us to His table and offers us in the celebration of the

ordinances His own presence, forgiveness, power, and life.

The upper-room story is one with a purpose. For Christians,

the repetition of that story is not simply a pious ceremony. It

provides a potent reminder of Christ's self-sacrifice and a call to

self-denial and ministry. It points toward a coming Lord who

will call us to accountability for our treatment of one another.

Thursday



February 19

THE UNVEILING (1 Cor. 11:2-16).

Read 1 Corinthians 11:2-16. What situation do you think moti-

vated Paul to share this counsel?

Paul commends the Corinthians for following "the traditions" he

has shared with them. Verses 3-16 suggest, though, that Paul wishes

to address one instance where some clarification was needed. Some

Christian women in Corinth seem to have felt that they no longer

needed to follow time-honored customs. They were participating in

public worship unveiled. Paul's central concern is for the good name

of Christianity. He does not wish for the fledgling movement to be

"disgraced" by adopting a dress code that others would judge immod-

est or immoral (see verses 5, 6).

what ways may we correctly apply 1 Corinthians 11:2-16?

In most parts of the world, the wearing of veils is no longer

practiced, and this passage may seem irrelevant. However, there are

thoughts here that should not escape our notice. Among these is a

principle applicable to any society and time. Christians are to display

a modesty and decorum that will allow the good news about Jesus

unimpeded access to those who observe their behavior.

Also, note that women

are

praying and prophesying in worship

(verses 5, 13). Paul does not counter their participation as such, but

only the fact that some are doing so unveiled.

In addition, Paul seems uncomfortable moving too far from the

principle of interdependence between men and women. He pauses to

restate it in a most vivid way: "In the Lord, however, woman is not

independent of man, nor is man independent of woman. For as woman

came from man, so also man is born of woman. But everything comes

from God" (1 Cor. 11:11, 12, NIV). As in the Lord's Supper, where

the rich should not shame the poor, here neither men nor women are to

lay claim to priority and so be "contentious" (verse 16).

"The opinion and conduct of the large body of believers was to be

respected, and not opposed by a few self-opinionated members of the

church at Corinth. This principle is always true; one individual or a

few individuals should not feel that their ideas are superior to the

general opinion of the church as a whole, and seek to impose those

ideas on the majority."—SDA

Bible Commentray,

vol. 6, p. 759.

Are there ways in which your behavior is impeding the access

of the message of a returning Lord?

Friday



February 20

FURTHER STUDY:

Read Psalms 105, 106. Ellen White, having

quoted 1 Corinthians 10:1-5, writes: "The experience of Israel, re-

ferred to in the above words by the apostle, and as recorded in the one

hundred fifth and one hundred sixth psalms, contains lessons of warn-

ing that the people of God in these last days especially need to study. I

urge that these chapters be read at least once every

week."—Testimo-

nies to Ministers,

pp. 98, 99. What do you think are some "lessons of

warning" that we need to hear from these passages today?

First Corinthians 11 alludes to the treatment of the poor in our

midst. On this theme see Matthew 25:40-46; James 1:22-27. Ellen

White discusses the theme in

Testimonies,

vol. 2, pp. 24-37. "It is not

the abundance of your meetings that God accepts. It is not the numer-

ous prayers, but the rightdoing, doing the right thing and at the right

time. It is to be less self-caring and more benevolent. Our souls must

expand."—p. 36.

Paul's is the earliest account we have of the "Lord's Supper."

Compare it to the accounts in the Gospels: Matt. 26:26-30; Mk.

14:22-25;

Lk.

22:14-23.

DISCUSSION QUESTIONS:

How could you help to make the next Communion service at

your church a more deeply spiritual experience?

How could your class or congregation minister more effec-

tively to the poor?

What issues is your local church facing just now that are, at

least in some ways, similar to the issues of abuses of the

Lord's Supper and veiling in 1 Corinthians? Does Paul's

handling of these situations suggest solutions?

SUMMARY:

We do not live the Christian life in isolation, but in

community. In worship and in the Lord's Supper the Lord's family

gathers. At these occasions, as always, the risen Christ is concerned

about how His family members relate to one another and their witness

to the world. These important gatherings should express the unity and

love of members for one another and should help to advance the

Christian mission.

Keeping The "Mission" in Mission Schools

Margaret Nathaniel

Traditionally the church has thought of mission schools

simple schools, often little more than a thatch-roofed hut, where

missionary or national worker teaches reading and writing as a

way to introduce a group of people to God. While some of these

schools still exist, many "mission" schools have made impressive

strides, and now are large, well-staffed institutions. But they still

are mission schools in the truest sense.

In India, for instance, God still works through mission schools

to draw students who otherwise are resistant to Christianity into

environment where Christ is honored and worshiped. The city of

Madurai [MAH-do-ray] in Southern India is strongly Hindu. But

four Adventist mission schools are effective soul-winning institu-

tions. Each school enrolls more than 1,000 students, and each is

known for its academic excellence.

One of these schools, Madurai North SDA High School, enrolls

nearly 3,000 students. It ranks at the top in academic performance,

and carries on an active spiritual ministry as well. In fact, the stu-

dents and staff have so many different outreach activities, that the

school recently voted to hire an evangelist to coordinate their evan-

gelistic efforts! He incorporated several existing activities to plan

and prepare Vacation Bible School programs in five previously

unentered villages near the school. Each VBS enrolled at least 100

eager children, and drew enough interests to follow through with

Branch Sabbath Schools. In one village a Hindu woman offered her

home to conduct the Branch Sabbath School. Within a few months

the first eight believers were baptized in this town.

The following year the school conducted VBS in five more

villages, and followed up by inviting more than 300 children to

experience summer camp. Most children had never been camping,

and they loved it! These Hindu children learned more about the

love of Jesus as they experienced the love of the volunteers who

directed the camp. So far, 13 people have been baptized as a result

of the second year of VBS outreach.

The staff and students of Madurai North High School plan to

conduct VBS outreach in another five villages this summer. It's

little wonder that the school has a reputation for excellence in

spiritual and intellectual fields. They take seriously the "mission"

in "mission school."

Margaret Nathaniel is children's ministries director in the Southern

Asia Division.

Produced by the General Conference Office of Mission, Awareness

Lesson 9



February 22-28

One Body, Many Parts—

One Church, Many Members

Sabbath Afternoon

READ FOR THIS WEEK'S STUDY: 1 Corinthians 12.

MEMORY TEXT: "And whether one member suffer, all the

members suffer with it; or one member be honoured, all the

members rejoice with it" (1 Corinthians 12:26).

KEY THOUGHT:

The health of the church requires the proper

function of the gifts the Holy Spirit has given to each member. We all

must commit ourselves to discovering and utilizing our own gifts and

appreciating those God has granted to others.

"GOD CALLS FOR UNITY IN DIVERSITY AMONG HIS

PEOPLE.

Life in nature objects to uniformity. In the branches of the

vine there is unity in diversity. There is a variety in a tree: scarcely two

leaves are just alike. And this variety adds to the perfection of the tree as

a whole. In the human body, from the eyes to the feet there is variety.

And all these members are dependent upon one another to make a perfect

whole. In all the variety composing the human body, there is harmonious

action, in conformity to the laws controlling the being. There is an

unseen, conscious, invisible unity, keeping the bodily machinery in

action, each part working in harmony with every other part."—Ellen G.

White, Review and Herald, article 41, 1900; reprinted as "Unity in

Diversity,"

Adventist Review,

February 17, 1994, p. 14.

In this lesson we will explore how in our diverse spiritual gifts we

may experience such harmony for building up the body of Christ.

Sunday



February 22

UNWRAPPING GOD'S GIFTS

(1 Cor. 12:8-10, 28-30).

In 1 Corinthians 12 Paul begins his treatment of the theme of

spiritual gifts and continues to chapter 14. In chapter 12 he underlines

the need for a diversity of gifts and ministries, all of which are given

to the church by the unifying power of the Holy Spirit. Then he points

his readers to "the most excellent way" (12:31) of love and compares

the relatively passing nature of spiritual gifts with the eternal durabil-

ity of love (1 Corinthians 13). In chapter 14, Paul turns to the gift that

had proved especially problematic in Corinth-the gift of tongues.

This week we consider chapter 12; the next two weeks, 13 and 14.

Compare the three lists of gifts and ministries provided in

1 Corinthians 12. What remains consistent and what varies in the

lists? (1 Cor. 12:8-10, 28-30).

VERSES 8-10

VERSE 28

VERSES 29, 30

1. Wisdom

1. Apostles 1. Apostles

2. Knowledge

2. Prophets

Prophets

Faith

3. Teachers

4. Healing

4. Miracles

5. Miracles

5. Healing

6. Prophecy

6. Helps

6. Tongues

7. Discerning of Spirits

7. Governments

7. Interpretation

8. Tongues

9. Interpretation of tongues

The lists in 1 Corinthians 12 are by no means complete. For further

study we could include those in Romans 12:3-8 ( the gifts of ministry,

exhortation, giving, leading, and mercy), Ephesians 4:11 (evangelists

and pastor-teachers), and 1 Peter 4:10, 11 (which mentions only speaking

and service). Paul's concern is not to give an exhaustive list of gifts.

His concern is that the Christians in Corinth avail themselves of the

Holy Spirit's rich variety of gifts that will fully equip the church for

ministry. There will always be some differences among church mem-

bers, yet that should not hinder their unity in laboring for Christ.

All "should seek to be in perfect harmony. And yet no one

should feel that he cannot labor with those who do not see just as

he sees, and who do not in their labors follow just his plans. If all

manifest a humble, teachable spirit, there need be no difficulty.

God has set in the church different gifts. These are precious in

their proper places, and all may act a part in the work of prepar-

ing a people for Christ's soon

coming."-Gospel Workers,

p. 481.

Monday



February 23

YOU ARE A GIFTED CHILD (1 Corinthians 12).

Among the ideas Paul shares on spiritual gifts in 1 Corinthians

12, which ones would you judge to be most important today?

Why?

Paul writes to troubled Corinthian Christians who are experiencing

difficulties with spiritual gifts. We can be grateful for Paul's treatment

of those ancient problems, for they leave us with many helpful con-

cepts. Among the ideas especially important today are: 1. All mem-

bers of God's church are gifted (verses 11-13, 27; Rom. 12:4-8; Eph.

4:7, 16); 2. It is presumed that the church as a body will be healthiest

when each part is working in the way God designed (verse 18). An

important implication of these thoughts is that we should make an

effort to determine how God has gifted us to function in the church.

"Strive for the spiritual gifts" (1 Cor. 14:1, NRSV).

Think of three possible ways in which you might determine

your spiritual gifts:



British preacher Charles Spurgeon once visited a woman who lived

in a London poorhouse. He noticed, hanging on the wall of her shed, a

framed document. He asked about the certificate and the woman told

him that it had been given to her by an aged and invalid gentleman for

whom she had cared. In appreciation for her care, the man had scribbled

on the paper and presented it to her. She framed the piece and hung it

on her wall. After considerable persuasion, Spurgeon was finally able

to take the document to the local bank. The manager exclaimed,

"We've been wondering to whom the old gentleman left his money!"

(Source unknown.) Living in poverty, she held deed to a fortune.

Could the same be true of us? Has the Spirit given you treasures that

lie unknown and unused?

To the degree that we "choose not to (or simply neglect to)

recognize, develop, and exercise our gifts, the church is less than

it could be. Less than God intended it to be."—Don Jacobsen,

"What Spiritual Gifts Mean to Me," Adventist Review,

December

25, 1986, p. 12.

Tuesday



February 24

THE GIFT OF DISCERNMENT (1

Cor. 12:10).

Paul, writing to the youthful pastor Timothy, urges him to "stir up

the gift of God, which is in thee" (2 Tim. 1:6). With Timothy, each of

us has a responsibility to rekindle or, perhaps, discover for the first

time the ministry God has entrusted to us. Among helpful ways to

explore one's gifts is to study carefully the Bible's descriptions of the

various gifts.

The first quarter of 1997 was devoted entirely to the study of

spiritual gifts. To refresh your mind, you may refer to those Sabbath

School lessons.

Given the wide variety of spiritual phenomena in the modern world,

the church today has a special need for the gift of "discerning of

spirits" to be manifested in our midst (1 Cor. 12:10). Could it be that

God has granted you this gift? This gift is generally understood by

specialists in this field to be the ability granted by the Holy Spirit to

some members of the church to know with certainty whether a teach-

ing or behavior is truly inspired by and approved of God.

Why is the gift of discernment important? (1 John 4:1).

Are there any guidelines that are helpful in exercising the gift?

(1 Cor. 12:3; 1 John 4:2, 3).

Read Hebrews 5:14 in conjunction with 1 Corinthians 2:14;

11:29. If all those who are spiritually mature are able to distin-

guish good from evil, why does the church need people gifted with

"discerning of spirits"?

When it comes to discernment, we often think of others' behavior;

but according to 1 Corinthians 11:31, who would be an appropriate

target for the gift of discernment? (Note: 1 Corinthians 12:10 uses the

Greek noun

diakrisis

to describe more closely this gift of discernment,

rather than the idea of judging. The corresponding verb

diakrin

is used

in 1 Corinthians 11:31 and 14:29.)

Based on Hebrews 4:12, what should serve as the basis on

which the gift of discernment operates?

How might this gift of "discerning the spirits" function in a

helpful way in your class?

Wednesday



February 25

ONE BODY, MANY PARTS (1 Cor. 12:12-19).

How does Paul illustrate the "unity in diversity" of the church?

1 Cor. 12:12-19.

Paul uses an example that would have been familiar to his audi-

ence, for it had been used frequently by Greek and Latin authors.

These writers seem to have drawn on the Aesop fable,

The Belly and

the Feet.•

"The belly and the feet were arguing about their importance,

and when the feet kept saying that they were so much stronger that

they even carried the stomach around, the stomach replied, Tut, my

good friends, if

didn't take in food, you wouldn't be able to carry

anything.' "—Lloyd W. Daly,

Aesop Without Morals

(New York &

London: Thomas Yoseloff, 1961), p. 148.

Paul's use may also reflect a feature of the local Asclepion, the

temple where Corinthians worshiped the Greek god of healing, Asclepius.

Those who felt they had been healed by Asclepius would sometimes

bring a small clay image of the body part thought to have been healed

as an offering to the god. Many of these replicas of hands, feet, arms,

legs, and the like have been found among the temple's ruins. The

prominent display of these "severed" body parts in Corinth may have

given Paul's image of a living, unified body special force for his

readers.

How would you summarize the themes that Paul is trying to

highlight in 1 Corinthians 12:12-19?

Many tend to think of "unity" and "diversity" as two opposites, two

extremes. If one stresses unity too much, diversity is surely harmed. If

diversity becomes the watchword, unity is threatened. The two must

be held in delicate balance. The genius of Paul's body metaphor is to

expose the fallacy of such thought when applied to spiritual gifts and

ministries. Reflect on this statement and see how well it describes

your congregation: Just as the human body is both marvelously uni-

fied and incredibly diverse, so ideally is the body of Christ. A failure

to foster the appropriate diversity of gifts actually threatens unity

(verse 19). The one body has many parts. The varied parts join to-

gether to form one body (verse 12).

"God's living Church has parts, but it has no parties."—James

Moffatt,

The First Epistle of Paul to the Corinthians

(New York &

London: Harper and Brothers, n.d.), p. 159.

Thursday



February 26

HONOR TO THE HUMBLER PARTS (1 Cor. 12:20-26).

What plan has God followed in arranging the parts of His

body, the church? 1 Cor. 12:20-26.

An elecrical outlet is usually obscured by furniture or other ob-

jects in a room, while a light fixture is displayed in a prominent place.

The "humble" outlet is of no less importance than the beautiful light

fixture. For without the outlet's function, no dazzling light can be

produced. They are indispensable to each other as the electrical

current flows from one to the other.

There are some members of Christ's body who enjoy serving

"behind the scenes," while others bask in the "limelight." Where

do you enjoy serving most, and why?

What is the spiritual implication of investing greater honor to

the parts of the body less honorable as alluded to in 1 Corinthians

12:23, 24? In what affirming ways may we give recognition to the

unrecognized diligent members?

Unfortunately, there are occasions when dedicated church mem-

bers who serve tirelessly are not made to feel appreciated by the ones

serving in the "spotlight." Yes, various tasks are essential to be

accomplished behind the scenes, but let us not take for granted our

brothers and sisters serving us in this way. Why not take some time

today to express appreciation verbally or to send a note of thanks.

What are the specific spiritual benefits that Paul mentions in

1 Corinthians 12:25, 26 in connection with honoring members

whose service is not so obvious?

"The eye cannot say to the hand, 'I do not need you,' or the

head to the feet, 'I do not need you.' Quite the contrary: those

parts of the body which seem to be more frail than others are

indispensable, and those parts of the body which we regard as

less honourable are treated with special honour. The parts we

are modest about are treated with special respect, whereas our

respectable parts have no such need. But God has combined the

various parts of the body, giving special honour to the humbler

parts" (1 Cor. 12:21-24, REB).

Friday



February 27

FURTHER STUDY:

Outside of 1 Corinthians, the major passages

that deal with spiritual gifts or ministries are: Rom. 12:1-8; Eph.

4:1-16; 1 Peter 4:7-11. In addition, on the idea of the church as a body,

consult the following passages: (Do they all actually discuss the church

as body? What do they add to the thoughts in 1 Corinthians 12?)

1 Cor. 10:16, 17; 11:29; Eph. 1:22, 23; 2:14-16; 3:6; 5:21-33; Col.

1:15-20; 2:18, 19; 3:15;

Testimonies,

vol. 3, pp. 445-447.

"God wants His people to be united in the closest bonds of Chris-

tian fellowship; confidence in our brethren is essential to the prosper-

ity of the church; union of action is important in a religious crisis. . . .

Jesus would have His followers subject one to another; then God can

use them as instruments to save one another; for one may not discern

the dangers which another's eye is quick to perceive; but if the

undiscerning will in confidence obey the warning, they may be saved

great perplexities and

trials."—Testimonies,

vol. 3, p. 446.

DISCUSSION QUESTIONS:

How could we shape the way we select "church officers" to

reflect more adequately the New Testament discussions of

spiritual gifts and ministries?

Does God customize the gifts He gives His people for a given

era or culture? Should we expect all of the gifts mentioned

in the New Testament to be functional today? Will any

others be operative?

The Corinthians faced a twofold problem. Some gifts, espe-

cially tongues, seem to have been overly active or improp-

erly employed while others may have been underemployed

(however, see 1 Cor. 1:7). Is the same true today? What

gifts are most needed to spread the good news of Christ's

return in your culture?

What impact would it have on your congregation if the

members really believed that each one is gifted and is in-

valuable to the spiritual health of all?

SUMMARY:

In 1 Corinthians 12 Paul highlights both the unity and the

diversity of the human body to underline the need for a variety of

spiritual gifts and ministries in God's church. We must be active in

taking up the inherent challenge in the chapter—to discover and affirm

our own gifts and those of others in the body of Christ.

He Came to Argue

Christian Aliddeki

Thomas Mukasa came to the evangelistic meetings to argue,

but God had other plans for him.

Thomas had heard about the young people who had camped

outside his village. He had seen some of them working on a road

and others helping his neighbor with his crop. He had heard that

they were clearing wells—and even washing clothes and cooking

meals for old people. He wondered why these young people were

working so hard for people they did not know. Then he learned

that they were building a mud-and-wattle church in the village. So

that was it! They were trying to convert people! Well, he thought,

they weren't going to convert

him!

One evening Thomas heard singing from the direction of the

new church. He saw people walking toward the building and

wondered if the young people were going to start preaching now.

He was not interested in religion; he found comfort in his bottle of

waragi,

Ugandan beer. But by the second week of meetings, Tho-

mas decided to go to the church and investigate. And if the preacher

said something about his drinking, he would start an argument. He

fortified his resolve with plenty of

waragi,

and tucked a spare

bottle into his old bag. Then he staggered into the meeting.

An usher seated Thomas up front, but Thomas was so drunk he

fell asleep, waking only when the youth sang the closing song. The

next evening he came again, still intending to argue with the

preacher. He was not so drunk, and did not fall asleep, but the

meeting ended before he could interject his opinion. He continued

attending the meetings, but each night he was a little more sober.

One night the speaker appealed for those who wanted to follow

Jesus to stand. Several people responded, including Thomas. When

the preacher called for believers to keep the Sabbath and be bap-

tized, Thomas again responded. By now he was sober. He began

studying the Bible and was baptized with 100 others.

Now, instead of arguing with the preacher, Thomas is helping to

build a permanent church. The believers have made burned bricks

for the walls, but they have no money for sand or cement for mortar,

or for timber or iron sheets for the roof. Pray that God will supply

their needs as they seek to reach out to others with God's love.

Christian Aliddeki is president of the Uganda Union in Eastern Africa

Division.

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Sabbath Afternoon

READ FOR THIS WEEK'S STUDY: 1 Corinthians 13.

MEMORY TEXT: "And now abideth faith, hope, charity, these

three; but the greatest of these is charity" (1 Corinthians 13:13).

KEY THOUGHT:

There can be no greater pursuit in the Christian

life than seeking to have the love of God find hands and feet and voice

through us. First Corinthians 13 invites us to participate in sharing

God's unconditional love.

EXPERIENCE THE LIFE-TRANSFORMING POWER OF

LOVE.

The glowing words of 1 Corinthians 13 are impressive. Writ-

ers seem to compete to grant honors. The chapter has been called "the

greatest, strongest, deepest thing Paul ever wrote" (Adolf Harnack).

Others expand the compliment by calling it "the most wonderful

chapter in the whole New Testament." Ellen White exhorts: "The

Lord desires me to call the attention of His people to the thirteenth

chapter of First Corinthians. Read this chapter every day, and from it

obtain comfort and strength. . . ." [The chapter will teach us] "that

Christlike love is of heavenly birth, and that without it all other

qualifications are worthless."—Ellen G. White Comments,

SDA Bible

Commentary,

vol. 6, p. 1091. Savor this magnificent chapter every

day this week, and prepare to share your experience with your class.

Experience the life-transforming power of love!

Check off your daily meditation of 1 Corinthians 13:

Sabbath



Monday



Wednesday



Friday

Sunday —



Tuesday_



Thursday —

Sunday



March 1

AGAPE LOVE (1 Cor. 12:29-31; 13).

How is the New Testament's love

song introduced? 1 Cor.

12:29-31.

"By all means covet the best gifts . . . as an artist would wish to be

deft with all his limbs and quick with all his senses; but above all,

cherish love, as that same artist would cultivate the pure taste which

lives and breathes within him—the secret spring of all his motions, the

faculty that prompts his skill."—Charles Spurgeon,

The Treasury of

the Bible

(Grand Rapids, Mich.: Baker Book House, 1981), vol. 7,

p. 196.

For Paul,

how is "love"

demonstrated

and where is it most

clearly seen? Rom.

5:6-8; Eph. 2:1-7.

Cicero, the great Roman orator who lived before the time of Christ

(106-43 B.C.), shares the following anecdote: "What cheers there

were . . . all over the theatre at a passage in the new play of my friend

and guest Pacuvius; where the king, not knowing which of the two

was Orestes, Pylades declared himself to be Orestes, that he might die

in his stead, while the real Orestes kept on asserting that it was he. The

audience rose

en masse

and clapped their hands." Cicero comments,

"And this was an incident in fiction: what would they have done, must

we suppose, if it had been in real life?"—The

Harvard Classics,

vol. 9

(New York: Collier & Son, 1909), pp. 16, 17.

Cicero, of course, had not seen the fictional become real in the life

and death of Jesus who said, "Greater love hath no man than this, that

a man lay down his life for his friends" (John 15:13). Paul's under-

standing of

agape

(the Greek word for "love" that he uses in

1 Corinthians 13) as expressed in Christ's self-sacrifice is the basis for

his love song. Christ dies, not just for His friends but for those who

are His enemies—the ungodly and sinners, among whom are counted

all humankind. What would Cicero have said?

Christians think of love as "that quality we see on the cross. It

is a love for the utterly unworthy, a love that proceeds from a

God who is love. It is a love lavished on others without a thought

whether they are worthy or not. It proceeds from the nature of

the lover, not from any attractiveness in the beloved."—Leon

Morris,/

Corinthians,

Rev. ed. (Grand Rapids, Mich.: Eerdmans,

1985), p. 177.

Monday



March 2

LOVE AND SPIRITUAL GIFTS (1 Corinthians 13, especially verses 1-3).

Paul's love song falls naturally into three parts. Verses 1-3 com-

pare love to spiritual gifts with this thought emphasized: any spiritual

gift, without love, is valueless. Verses 4-7 describe the workings of

love—what it does and what it does not do. Verses 8-13 again com-

pare love and spiritual gifts, this time contrasting the relatively pass-

ing nature of the gifts to the eternal permanence of love.

Our appreciation for this grand chapter is enriched by recalling the

context in which Paul crafts it. Paul does not isolate himself for a

decade or two and then write this exalted praise for love. Paul ad-

dresses these inspiring words to a specific context—the divided and

sometimes clamorous congregations at Corinth. 1 Corinthians 13 is

not meant to be taken as a theory. It applies to a very real situation and

speaks to our lives today.

What specific gifts and acts are listed as being "nothing" in the

absence of love? 1 Cor. 13:1-3.

The "more excellent way" of love is eternal, for God is eternal. No

gifts or acts are worth much unless they are immersed in love. This

fruit of love must propel the exercise of any gift. Love has to do with

our state of being, while gifts relate to our state of doing. Only the

love of Christ in the heart can transform who we are into what we do.

"When love fills the heart, it will flow out to others, not because of

favors received from them, but because love is the principle of

action."—The

Mount of Blessing,

p. 38.

Of the gifts cited by Paul in verses. 1-3, "tongues" and "knowl-

edge" seem to have been especially prized by the Corinthians. Are

there gifts or qualities that you prize so highly that they may

obscure the excellence of love?

Imagine how you feel when you hear gifted preachers waxing

eloquent about love in their sermons, yet in their contacts with others

they seem cold and uncaring. We all need the Holy Spirit to purify our

motives so that He may empower us to possess the love that we

profess. May this be our prayer: "Dear God, we offer back to You the

gifts You have given. We confess that our motivation to exercise them

often seems mixed. The sweet movings of Your Spirit are so often

corrupted by our own selfish ambitions. Grant us fresh use of these

gifts of Yours, inspired more purely by that self-giving love You so

clearly displayed on Calvary. Amen."

Tuesday



March 3

THE WORKINGS OF LOVE

(1 Corinthians

13, especially verses 4-7).

Verses 1-3 challenge us to examine motivations that drive our

actions and our exercise of spiritual gifts. Verses 4-7 challenge us in a

different way. Every human heart cringes before the standard sketched

in these short verses. Love does not insist on its own way. But we

often do! Love is not irritable or resentful. But we sometimes are!

Love hopes all things. But hope so often fades from our hearts. We at

once thrill at the heights of pure love and despair of ever providing an

adequate reflection of it.

In sharing such an exalted picture of love (verses 4-7), does

Paul mean to discourage or encourage his readers? How can this

be discouraging in aspiring to reach this ideal?

Just as gifts and ministries are given by God's Spirit, so is love. It is

impossible for us to generate so sublime a thing in our own lives. As

with spiritual gifts, we find ourselves recipients, not manufacturers.

Paul does not mean to entice the Corinthian Christians with a love that

they cannot experience. Rather, he pleads for their actions to be

prompted by the greatest of God's gifts, the "more excellent way" of

love. The appropriate response to Paul's high-powered words on love

is not despair. It is, first, to confess how consistently we have failed to

express such love. And, second, to pray for open hearts to receive

God's gift of love that we might truly bless those around us.

Which of the "workings of love" described in

verses

4-7 do you

most need to have expressed in your life just now? How can you

start making this a reality in your life today?

With regard to Paul's phrase, "Love is not resentful," Lewis Smedes

writes: "The power of agapic love drives us to a new beginning. Love

lets the past die. It moves people to a new beginning

without

settling

the past. . . .

"We are enabled by a love that keeps no accounts since they were

settled by Christ at his cross. From the cross, God moves on to new

history. . . .

"Love is the power that drives us toward the

other

who has done us

wrong because it is able to tear up every moral scorecard. This is

reconciliation, and reconciliation is love's ultimate

goal"—Love Within

Limits: A Realist's View of 1 Corinthians 13

(Grand Rapids, Mich.:

Eerdmans, 1978), pp. 71, 72.

Wednesday



March 4

THE PERMANENCE OF LOVE (1 Corinthians 13, especially verses

8-13).

In the final section of this great chapter, Paul contrasts the perma-

nence of love with the comparative impermanence of spiritual gifts.

What a superb tactic for people so focused on the exercise of spiritual

gifts that they have missed the surpassing importance of love!

Do verses 8-13 suggest how a Christian should relate to "time"

and "eternity"? What are some consequences of focusing only on

one to the exclusion of the other? Compare Matthew 24:36-44.

Paul does not suggest that Christians should forget about spiritual

gifts, even though they will not last beyond time. He argues that

God's gifts provided for time must be authenticated with that grand

gift of love furnished for eternity. We should have God's eternal

kingdom as our primary goal. But this does not mean we should

ignore the resources given for this age. We should use the present to

prepare for God's future—a service of love till Jesus comes.

How does our current knowledge compare with the knowledge

we shall be granted in God's eternal future? 1 Cor. 13:9-12. How

does this fact help you live with some unanswered questions?

Corinth was noted for producing some of the finest bronze mirrors

available. When Paul says "we see in a mirror, dimly" (verse 12,

NKJV), he probably does not refer to a distorted image so much as an

indirect one. The revelations of God in Christ are

not

inaccurate, but

our understanding of them is limited.

What are among the things we can know now? Eph.

1:18, 19.

The Christian must not claim to know more than God has

revealed. Nor should one underestimate and demean the pre-

cious truths God has made known. "Thank God

we do know;

but

let it check our conceit, we know only in part. Beloved, the

objects we look at are distant, and we are nearsighted. The

revelation of God is ample and profound, but our understanding

is weak and shallow."—Spurgeon,

Treasury of the Bible, vol.

p. 196.

Thursday



March 5

AGAPE AT WORK AND HOME (1 Corinthians 13).

It is all too easy to allow Paul's lofty words on love to miss their

mark. He is interested in God's eternal love as expressed in Jesus

Christ actuating our lives as we interact with others. With the aid of

the Holy Spirit, we must apply these words to our lives today. First

Corinthians 13 is not just to be enjoyed in quiet moments of contem-

plation. It is to be lived out in the hustle and bustle of life, amid the

mix of demanding children, dirty dishes, and everyday life.

How can we invite God's love to transform us? How can God's

patience and kindness replace our own irritability and resent-

ment?

By reading 1 Corinthians 13 every day this week, you've estab-

lished a great habit! 1. Read verses 4-7 a second time. 2. Ask God to

deal with that counterpart to love (envy, arrogance, boasting, rude-

ness, etc.) that is troubling you the most just now. 3. Ask God to grant

you that positive quality of love (patience, kindness, etc.) that you feel

is most needed in your life. 5. At the close of the day, reflect on those

times when divine love has come to your aid. Thank God for His great

love in Christ. Only through Him, living within us, we may manifest

His traits of love.

"In many of our homes there is a hard, combative spirit manifested.

Critical words and unkind actions are offensive to God. Dictatorial

commands and haughty, overbearing manners are not acceptable to

Heaven. . . . The love of Christ must control our hearts, and the peace

of God will abide in our homes. Seek God with a broken and contrite

spirit, and you will be melted with compassion toward your brethren.

You will be prepared to add to brotherly kindness, charity, or love.

Without charity we will become 'as sounding brass, or a tinkling

cymbal.' Our highest professions are hollow and insincere; but 'love

is the fulfilling of the law.' We shall be found wanting, if we do not

add charity that suffereth long and is kind; that vaunteth not itself, that

seeketh not her own."—Ellen G. White,

Advent Review and Sabbath

Herald,

Feb. 21, 1888.

In which of your relationships do you need God's love to

become especially evident? Pray for that to happen.

Can you think of a gifted area in your life that needs to be

submitted to and purified by God's love?

Friday



March 6

FURTHER STUDY: The word

love

is prominent in all of Paul's

letters. Use a concordance and explore other occurrences of

love

charity.

If you wish to broaden your search, explore the word in

John's Gospel and letters. One interesting theme suggested by

1 Corinthians 13 is the connection between "love" and "Christ's

Return." On this idea see Phil. 1:9, 10; 1 Thess. 3:12, 13.

On the theme of love in the home, read "Security Through Love,"

chapter 31 in

The Adventist Home,

pp. 195-199.

"Love's agencies have wonderful power, for they are divine. The

soft answer that `turneth away wrath,' the love that `suffereth long,

and is kind,' the charity that `covereth a multitude of sins'—would we

learn the lesson, with what power for healing would our lives be

gifted! How life would be transformed and the earth become a very

likeness and foretaste of heaven!"—The

Adventist Home,

p. 195.

"The love of God in the heart will lead us to speak gentle words. . . .

[1 Cor. 13:4-7 quoted.] Shall we not remember this? If the love of God is

in our hearts, we shall not think evil, we shall not be easily disturbed, we

shall not give loose rein to passion; but we shall show that we are yoked

up with Christ, and that the restraining power of his Spirit leads us to

speak words that he can approve. The yoke of Christ is the restraint of his

Holy Spirit; and when we become heated by passion, let us say, 'No; I

have Christ by my side, and I will not make him ashamed of me by

speaking hot, fiery words.'

"—Advent Review and Sabbath Herald,

Jan.

25, 1898.

DISCUSSION QUESTIONS:

In your life, who has provided the clearest example of God-

like love? How did you respond? What impact does that still

have in your life?

In what practical ways can you apply the love described in

1 Corinthians 13 in your home, place of work, and commu-

nity?

How would you go about sharing with children the things

you have learned in your study this week?

SUMMARY:

The cross shows the great love of God acting on behalf

of His enemies. That love draws us to the cross and sends us forth

again into the world to reflect rays of divine love toward others.

Meditation and prayer based on 1 Corinthians 13 can be an important

aid in helping us to fulfill this noble mission of love.

Sabien's Faith, Part 1

Belinda Kent

Sabien limped into the clearing and sat down. A large tropical

ulcer on his leg caused him obvious pain. It was our first Sabbath

among the Iwam people on the May River in Papua New Guinea.

After Sabbath, my husband, John, invited Sabien to the clinic,

where he treated his wound. Gradually his sore healed, and Sabien's

gratitude overflowed.

Sabien came faithfully to church, and eventually joined the

baptismal class. He was making wonderful progress. Then one day

a few weeks before the baptism, Sabien told John that he felt he

should not be baptized just yet. Surprised, John asked him why.

Then Sabien explained that his father was building a house, and

when it was finished his father would give it to him. According to

local custom, when a house is completed, the entire village comes

to a feast given by the homeowner. Sabien's father expected him to

attend the ceremony. But beer and betel nut would be served, and

Sabien did not feel right joining the feast after being baptized.

John and Sabien prayed about the situation, then John explained

that the devil was using this ceremony to keep Sabien from follow-

ing Jesus in baptism. Sabien decided he wanted to follow Jesus

now, and not wait until after the feast. We prayed earnestly that

God would be with Sabien as he told his father of his decision.

Later Sabien returned to our home. He told us that his father had

become angry when he learned that Sabien would not drink the

beer and chew betel nut at his father's feast. He told Sabien not to

come to the feast, that he would not give Sabien the house as he

had planned. So Sabien, who had looked forward to living in the

new house, was forced to move his family into a tiny, one-room

house. But Sabien was not discouraged. He had decided that it was

better to follow Jesus than to have a nice house.

Sabien was baptized. But that was not

the end of his tests of faith.

(continued next week)

Belinda Kent, her husband, John, and their

four children serve as missionaries in Papua

New Guinea under the auspices of Adventist

Frontier Missions.

Produced by the General Conference Office of N I i on .

Lesson 11



March 8-14

Worthwhile Worship

Sabbath Afternoon

READ FOR THIS WEEK'S STUDY: 1 Corinthians 14.

MEMORY TEXT: "Even so ye, forasmuch as ye are zealous of

spiritual gifts, seek that ye may excel to the edifying of the

church" (1 Corinthians 14:12).

KEY THOUGHT:

The way we employ our gifts in public worship

must bow to the great law of love. Our spiritual gifts must be used in

ways that build others up in Christ.

WHAT ARE THE TRUE MARKS OF THE SPIRIT'S

PRESENCE?

Since the summer of 1994, the so-called "Toronto

Blessing" has swept through many Christian circles. The movement

has been marked by a variety of phenomena including spasms, "rest-

ing in the Spirit," glossolalia, animal-like noises, and, especially,

infectious laughter. Rodney Howard-Browne has led in the "laughing

revivals." Calling himself the "Holy Ghost bartender," Howard-Browne

serves up his "new wine" of "holy laughter." Using characteristic

gestures, pumping hands up and down above someone's head or

scooping the air in a sideways motion toward a would-be recipient of

"the blessing," ministers who have drunk Howard-Browne's wine

pass it along to others. Thousands have been supposedly blessed.

If the Holy Spirit were to make Himself known in a worship

service, what would be the expected results? How does a congregation

ensure that they are participating in Spirit-led worship? What are the

true marks of the Spirit's presence in one's life? Paul's ancient coun-

sel speaks to these significant questions, which remain crucially im-

portant to us today.

Sunday



March 8

PROBLEMS WITH TONGUES (1 Corinthians 14, especially verses

1-5).

How does the gift of tongues compare to that of prophecy?

1 Cor. 14:1-5.

In 1 Corinthians 12-14 Paul is especially concerned with the mis-

use of the gift of tongues. While the direct treatment of the issue

occurs in chapter 14, Paul has already prepared the way for his

corrective comments. Paul's first mention of the gifts is congratula-

tory and this provides a positive framework for the later discussion.

The Corinthian Christians are "not lacking in any spiritual gift" (1:7,

NRSV). When Paul returns to the topic of spiritual gifts in chapter 12,

he underlines the principle of diversity. That is, the church needs a

wide variety of gifts. No one gift should be required of all and become

the criterion for spirituality (Paul's discussion suggests that the gift of

tongues is being used in some such way at Corinth).

Paul invariably mentions tongues last in lists of the gifts (1 Cor.

12:10, 28, 30). In two of the three lists he couples it with the gift of

"interpretation of tongues" (1 Cor. 12:10, 30), a gift he will later

require to be exercised whenever tongues play a role in public wor-

ship (1 Cor. 14:27). Finally, he has expressed the need for love in the

use of the gift of tongues and has described the gift as transient rather

than permanent (1 Corinthians 13).

Apart from the discussion in 1 Corinthians, the New Testament

mentions "speaking in tongues" in several places. What is the

main idea you learn from each passage?

Mark 16:14-18

Acts 2:1-12

Acts 10:44-48

Acts 19:1-7

It is true that in becoming too cautious to avoid false spiritual

manifestations, we may not avail ourselves fully of the Spirit's genu-

ine manifestations. Yet Satan's deceptions are becoming more subtle

than ever. We need the infilling of Spirit to give us true spiritual

discernment.

What evidence do you have of the Holy Spirit in your life?

Monday



March 9

TESTING TODAY'S TONGUES, PART I (1 Corinthians 12-14).

What principles does Paul share in his treatment of spiritual

gifts that can help us identify counterfeits of the Spirit's work?

Review 1 Corinthians 12-14.

Throughout 1 Corinthians 12-14 Paul is interested in shaping the

use of the gift of tongues at Corinth. In addition to the principle of

diversity (1 Corinthians 12) and the law of love (1 Corinthians 13),

Paul provides eight helpful directives. Today we will list three of

them, Tuesday the other five.

1. The gift of prophecy should be prominent (1 Cor. 14:1, 5; see also

12:28-31).

Why does Paul rate prophecy so highly? 1 Cor. 14:1-5, 23-25.

How does Revelation teach about the presence of the gift of

prophecy among the last-day followers of God? Rev. 12:17; 19:10.

The spiritual gift of prophecy is generally understood by specialists

in this area to be more than predictive in nature, for it also brings

God's words of encouragement, instruction, and exhortation to His

people. It is expressed in ways that are recognized by the church as

Christ-centered and biblically-based, which foster spiritual growth,

harmony, and the building up of Christ's body. No wonder Paul

encouraged the Corinthian Christians to desire especially such a gift.

Spiritual gifts that are used in public worship should edify and

encourage others (1 Cor. 14:1-5; 1 Corinthians 13).

Public worship should be intelligible (1 Cor. 14:6-12).

According to Jesus, how should Christian prayer contrast with

Gentile prayer? Matt. 6:7, 8.

In what ways could your prayers to God resemble heathen

prayers? How can this be remedied?

Tuesday



March 10

TESTING TODAY'S TONGUES, PART

II (1 Corinthians 14).

The gift of tongues, if used publicly, requires interpretation (1 Cor.

14:5, 13, 27, 28).

Those who speak in tongues should be able to practice self-control

(1 Cor. 14:13-19, 28).

When unaccompanied by interpretation, the gift of tongues detracts

from mission (1 Cor. 14:16, 17, 20-25).

"There is a great work to be done in our world. Men and women are

to be converted, not by the gift of tongues nor by the working of

miracles, but by the preaching of Christ crucified. Why delay the

effort to make the world better? Why wait for some wonderful thing to

be done, some costly apparatus to be provided?"—My

Life Today,

p. 219.

Some "have an unmeaning gibberish which they call the unknown

tongue, which is unknown not only by man but by the Lord and all

heaven. Such gifts are manufactured by men and women, aided by the

great

deceiver."—Testimonies,

vol.1, p. 412.

The number of participants should be limited (1 Cor. 14:27).

In 1 Corinthians 14:23, KW Paul critiques a worship service in

which "all speak with tongues." While Paul suggests this as a hypo-

thetical situation, it may reflect the misuse of tongues in Corinth.

Instead, Paul rules that: 1. Only two (or on rare occasions, three)

should speak in a tongue; 2. They should do so successively rather

than in unison; 3. The contributions in tongues should be interpreted.

Paul gives similar guidelines for the gift of prophecy (verses 29-33).

Christian worship should be marked by orderliness and peace

(1 Cor. 14:33, 40).

Does Paul include the gift of tongues in his other lists of spir-

itual gifts? Rom. 12:6-8; Eph. 4:11.

For Paul, the gift of tongues should neither be required

(1 Cor. 12:30) nor forbidden (1 Cor. 14:39). Is it possible that

God would choose to revive a true expression of the gift?

Wednesday



March 11

MORE ABOUT TONGUES.

Which of the following statements is true? Why?

The gift of tongues in 1 Corinthians is the same as that in

Acts 2—the Spirit-given ability to speak human languages

one has not learned. Paul writes to counsel the Corinthians

with regard to this gift, which is being over-emphasized and

misused. Acts 2 should be used to interpret 1 Corinthians

14.

The gift of tongues in 1 Corinthians 14 is a gift of ecstatic

utterance given by the Spirit. Paul both affirms and regu-

lates the use of the gift in the context of public worship. The

gift may have served only a temporary function in Corinth

and may not be reflected in modern glossolalia. One must

attend carefully to the context of 1 Corinthians 14 before

comparing it to Acts 2.

In his book

Speaking in Tongues: Biblical Speaking in Tongues

and Contemporary Glossolalia

(Berrien Springs, Mich.: Adventist

Theological Society Publications, 1991), the late Gerhard Hasel ar-

gued for the first position above. Roland Hegstad, treated the topic in

Rattling the Gates

(Washington, D.C.: Review and Herald, 1974). He

provided an even-handed review of the arguments and admitted un-

certainty about the nature of the gift in Corinth (see pp. 52-77). He

adds an important note. Any ambiguity about the nature of the gift "is

far from saying that we are left without criteria by which to identify

modern tongues as Biblical or non-Biblical" (p. 69).

"They give themselves up to wild, excitable feelings and make

unintelligible sounds which they call the gift of tongues, and a certain

class seem to be charmed with these strange manifestations. A strange

spirit rules with this class, which would bear down and run over

anyone who would reprove them. God's Spirit is not in the work and

does not attend such workmen. They have another

spirit."—Testimo-

nies, vol.

1, p. 414.

Which of the directives provided by Paul do you think is most

important today?

It may be less important to come to determine the precise

nature of the gift of tongues at Corinth than to ponder carefully

the correctives offered by Paul. These provide boundaries by

which we may judge what is misused or false and concepts to

help evaluate our public worship.

Thursday



March 12

HOW TO WORSHIP (1 Corinthians 14).

It has been argued that 1 Corinthians 14:26-33 provides the

earliest account of a worship service. As you read the account,

what do you think such a service was like?

Two features of Paul's portrait of public Christian worship are very

significant. Paul envisions:

A high degree of participation (1 Cor. 14:26).

In fact, the level of participation may have gotten out of hand!

Nonetheless, inviting broad participation is important. Are you a

spectator or a participant in worship?

A high degree of concern for the "outsider."

What negative effects might uninterpreted tongues have on

"outsiders" in worship? 1 Cor. 14:13-17, 23.

What positive effects would prophecy have on "outsiders"?

1 Cor. 14:24, 25.

Paul has exalted hopes for the visitor who enters Christian worship.

He dares to hope that such a one will be "convinced by all that he is a

sinner" (verse 24, NIV) and join in the worship of God. Do we have

such goals for our services? Do we envision them as times when

nonbelievers may come to know the sweet joy of worshiping God? Do

we plan worship services that will be accessible and inviting to non-

members? Or are we only concerned about our own appetites for

worship?

"Our meetings should be made intensely interesting. They should

be pervaded with the very atmosphere of heaven. Let there be no long,

dry speeches and formal prayers merely for the sake of occupying the

time. All should be ready to act their part with promptness, and when

their duty is done, the meeting should be closed. Thus the interest will

be kept up to the last. This is offering to God acceptable worship. His

service should be made interesting and attractive and not be allowed

to degenerate into a dry form. We must live for Christ minute by

minute, hour by hour, and day by day; then Christ will dwell in us, and

when we meet together, His love will be in our hearts, welling up like

a spring in the desert, refreshing all, and making those who are ready

to perish, eager to drink of the waters of

life."—Testimonies,

vol. 5,

p. 609.

Friday



March 13

FURTHER STUDY:

See

Selected Messages,

vol. 3, pp. 362-378, for

a report of Ellen White's counsel to a couple who claimed that God

had given them the gift of tongues.

In 1 Corinthians 14:33-36, Paul argues that wives should be silent

in the church assembly. The placement of the passage suggests that

women were, in some way that is not explained, involved in the abuse

of the gift of tongues. The passage requires careful examination if we

are to apply it appropriately to our modern settings. As you study the

passage, keep the following points in mind:

Paul's counsel is limited in that it does not concern all women,

but only wives of Christian men who are also present in the assembly.

Additionally, it is focused on how women learn rather than on ways in

which they minister (verse 35). The concern was that women learn

about theology in ways that did not cause disturbance in worship.

The counsel is addressed to an ancient culture that had very

different standards for the behavior of wives than hold in many places

today. Plutarch says that a virtuous woman "ought to be modest and

guarded about saying anything in the hearing of outsiders" and that "a

woman ought to do her talking either to her husband or through her

husband."—Leon Morris,

Epistle of Paul to the Corinthians,

p. 197

(quoting Plutarch,

Advice to Bride and Groom,

pp. 31, 32).

Since Paul has confirmed the public praying and prophesying of

women (1 Cor. 11:5, 13) and since women possessed the gift of

prophecy (see Acts 2:17, 18; 21:8, 9), the rule against women's

speaking in worship is not absolute. Seventh-day Adventists, after all,

believe that God granted the gift of prophecy to Ellen White.

We must recall the early Christian house-church setting in which

there were no neat divisions between "Sabbath School" and "church."

If Paul's prohibition were taken directly to apply to all Christian

women today, women would need to be silent in all gatherings for

spiritual purposes, not just in the "church service."

There is much to be learned from the passage. Paul is again (as in

1 Cor. 11:6) concerned about the good name of the young Christian

movement. He does not wish it to be "disgraced," but to move forward

in its mission. Do you value Christian mission as highly? And, are you

behaving in church gatherings in a way that facilitates the ability of

others to learn, worship, or come to faith?

SUMMARY:

Paul's treatment of spiritual gifts provides important

criteria by which the Christian can evaluate modern claims of the

Spirit's gifts. It also challenges us to invite the Spirit truly to renew

our public worship.

Ibk

Sabien's Faith, Part 2

Belinda Kent

Sabien faced fierce tests of his faith even before he was baptized

in Papua New Guinea. But his tests taught him a lot about prayer.

Sabien's family needed a garden in which to raise sweet pota-

toes, bananas, green beans, and pumpkins to eat and to sell. As he

cleared the land and prepared the ground for his garden, he thought

about the wild pigs that often destroyeed the villagers' gardens.

Many times the people planted and tended their gardens all season,

only to have the wild pigs trample over the plants and eat their fill.

After Sabien planted his garden, he knelt down on the edge of

the plot and told God how he needed the food from his garden to

feed his family. He asked God to watch over his garden and

protect it from the wild pigs.

The plants in Sabien's garden grew well in the fertile soil. But

anguished wails of villagers' told that another garden had been

destroyed by the wild pigs. Each time Sabien heard of another

garden destroyed, he prayed that God would protect his garden.

And when harvest time came, Sabien's garden was bountiful,

while other gardens lay in waste. Sabien's family shared their food

and their faith with those who had lost their gardens, and many

others learned of God's care for His children.

Many women in the remote villages of Papua New Guinea have

never attended school, and cannot read. I started a reading class

for these women. Together we learned to read and write in Pidgin,

the trade language of Papua New Guinea. We used the Pidgin

Bible as our textbook. Within a few months Manau, Sabien's wife,

was reading the Bible. How her face shone when she was asked to

read the scripture passage in worship. Now she can read with her

children and guide them in their spiritual lives.

With access to short-wave radio and air strips, life is changing for

the isolated peoples of Papua New Guinea.

They need a solid foundation of faith and

knowledge to keep them from falling prey to

the charms of the modern world. Pray for the

new believers in Papua New Guinea, and for

those who have never heard the message of

God's love.

Belinda Kent and her family serve with

Adventist Frontier Missions in Papua New

Guinea.

Produced by the General Conference Office of Mission .1 areness

Lesson 12



March 15-21

The Reality of the

Resurrection

Sabbath Afternoon

READ FOR THIS WEEK'S STUDY: 1 Corinthians 15.

MEMORY TEXT: "Behold, I shew you a mystery; We shall not

all sleep, but we shall all be changed, in a moment, in the

twinkling of an eye, at the last trump: for the trumpet shall

sound, and the dead shall be raised incorruptible, and we shall

be changed" (1 Corinthians 15:51, 52).

KEY THOUGHT:

Neither Christ's resurrection from death nor

that of believers at Christ's return is to be reasoned away. The first is

the foundation of our faith and the second the goal of our hope.

THERE IS NO RESURRECTION FROM THE DEAD?

Human

beings possess a craving for immortality. One group, CBJ (the initials

of founders Charles, BernaDeane and James), headquartered in Scotsdale,

Arizona, purports to train its adherents to live forever. CBJ's dis-

ciples, mostly college-educated people in their thirties and forties, pay

significant sums to attend the annual "convergence" in their quest for

immortality. They hear the message, "Will yourselves to live forever"

and believe they experience "cellular awakening" and a dawning

awareness of physical immortality. With a mailing list of twelve

thousand in eighteen countries, CBJ is growing rapidly.

The same drive for immortality led some Christians at Corinth to

revise radically their understanding of the resurrection. They argued

that "there is no resurrection of the dead" (1 Cor. 15:12, NRSV) and

instead sought immortality elsewhere. Paul corrects this train of thought

by arguing strongly for the future, bodily resurrection of believers

who have died.

Sunday



March 15

OF FIRST IMPORTANCE (1 Corinthians 15, especially verses

1-11).

To what events does Paul point as the foundation of the Chris-

tian hope in the future resurrection? 1 Cor. 15:1-11.

As Paul nears the end of his first letter to the Corinthians, he takes

up yet another difficulty, a doctrinal one about the resurrection. Paul

asks, "How can some of you say that there is no resurrection of the

dead?" (1 Cor. 15:12).

It is difficult to know just what prompted such a view. It may have

been a return to ideas of their Greek culture about the immortality of

the soul and thus the impossibility of physical resurrection. Or it may

have represented a spiritualization of the concept of resurrection.

Does not conversion to Christian faith represent a "resurrection"?

Isn't the one who is baptized resurrected to walk in newness of life?

(Rom. 6:1-4). On this basis they may have argued that the resurrection

had already occurred.

Paul responds at length, and this thorough treatment leaves us in

his debt. How many have been heartened by Paul's deep convictions

about the Christian hope?

Which of the appearances of the resurrected Lord described by

Paul are also mentioned in the Gospels? 1 Cor. 15:5-8. Compare

Matthew 28; Mark 16; Luke 24; John 20, 21.

Paul's account of Christ's appearances after His resurrection, prob-

ably the earliest in the New Testament, is a treasure trove. It mentions

an appearance to "five hundred" (Is this the same event as mentioned

in Matthew 28:16-20?). It also describes an appearance to James that

is not described in the Gospels and one to Cephas (Peter) that is only

briefly alluded to in Luke 24:34. And Paul includes himself as one

who has seen the risen Lord. He is presenting what he hopes will be

convincing evidence that Jesus Christ is indeed risen from the dead.

The appearance to James is probably to James, the Lord's brother,

who became a prominent Christian leader (Acts 15:13-21). Earlier in

Christ's ministry he was not a believer (John 7:5). Did he become one

as a result of Christ's appearance to him? (In Acts 1:14 Jesus' brothers

are already worshiping with the believers.)

Has your life been transformed by the reality of the risen

Christ? Share a brief testimony of your experience with the

class.

Monday



March 16

IF THERE IS NO RESURRECTION, THEN WHAT? (1 Cor.

15:12-19).

A friend at work asks, "Do you really believe that Christians

who have died will be resurrected?" How would you respond?

How did Paul respond in 1 Corinthians 15:12-19?

Paul is writing to his Christian converts, and so he adapts his

arguments about the resurrection for them. He argues that if there is

no future, bodily resurrection of believers, the following would be

true: 1. Christ would not have been raised (verses 13-17; the first

verses of the chapter have already provided Paul's arguments to the

contrary); 2. the work of Paul (and other Christian missionaries)

would be both futile and deceptive (verses 14, 15); 3. their own

Christian experience is useless and they are still in the grips of sin

(verses 14, 17, 19); 4. directly to the point, those believers who have

died have no future (verse 18). Paul is trusting that none of this will

sound like very good news to his audience! And, hopefully, this

realization will lead them to reconsider their views.

In what different ways is the view that there is "no resurrec-

tion" popular today? How dangerous is such a perspective?

A flood of television programming and movies proclaims in ways

both subtle and deceptive the world's enticement for the teaching of

reincarnation. Blending the thought of Eastern religions, ancient tra-

ditions, and New Age concepts, the media proclaim that human life

does not end, it endlessly reappears. Without watchfulness, this popu-

lar support for reincarnation may begin to corrupt our own faith in the

Christian hope. The idea of reincarnation is, in total, contrary to the

concept of resurrection.

Others today adopt a secular-humanist perspective and strongly

hold to the idea that death is the end. There is nothing more. And

many of our Christian friends, with their views of the immortality of a

disembodied soul and an ever-burning hell, offer an alternative that is

neither biblical nor appealing.

How can Seventh-day Adventists play a vital role today in

proclaiming with fervor the Christian hope of a future, bodily

resurrection founded on faith in the risen Lord? How can the

certainty of this hope have a transforming impact in your life

today as you relate to your family members and others around

you?

Tuesday



March 17

CHRIST THE FIRST FRUITS (1 Cor. 15:20-34).

What does Paul mean when he calls Christ "the first fruits"

(verses 20, 23).

Paul draws on the Old Testament offering of the first fruits of the

harvest: "When you enter the land that I am giving you and you reap

its harvest, you shall bring the sheaf of the first fruits of your harvest

to the priest. He shall raise the sheaf before the Lord, that you may

find acceptance . . ." (Lev. 23:10, 11, NRSV). Christ is "the first

fruits," the promise of a future harvest. The fact that He has been

raised from the dead ensures that all who died in Him will, likewise,

be raised. In Christ the harvest is begun, but it is not finished.

What do you think Paul means by his mention of baptism "for

the dead"? 1 Cor. 15:29.

Various responses have been given in explaining 1 Corinthians

15:29. Yet as we consider carefully the language and context of this

verse, this likely explanation emerges: people in Corinth were appar-

ently involved in the practice of baptizing for the dead, and Paul uses

this to bolster his argument of the resurrection. The very fact that they

were baptizing for the dead shows clearly that they believed in some

form of resurrection of the dead. And because the people already had

such belief, Paul tries to redirect it to believe in the glorious resurrec-

tion of Christ and His followers.

Paul by no means supports the idea of baptism for the dead. That

would not be consistent with the context of 1 Corinthians 15 and the

rest of Scriptures. Baptism requires a personal decision of repentance

from sin and faith in Christ. (See Mark 16:16; Acts 2:38-41; Ezek.

14:14, 16.) In a similar way Jesus used the story of the rich man and

Lazarus, not to endorse the erroneous teaching of immortality of the

soul, but to show that only in this life do we have the opportunity to

prepare for the life to come.

What link should exist between a correct view of the resurrec-

tion and Christian behavior? 1 Cor. 15:32-34.

Our understandings of "the end" shape the way we behave

now. If there is no resurrection, no heaven to win, or hell to

shun, we may appropriately quote the proverb, "Let us eat and

drink: for tomorrow we shall die" (Isa. 22:13).



Wednesday



March 18

IMPERISHABLE BODIES (1 Cor. 15:35-50).

The advocates of "no resurrection" may have argued in this way:

Who would want to have these sinful, deformed bodies of ours raised?

For them, resurrection life would only be prolonging the agony of

earthly existence.

Among the illustrations provided by Paul to describe the differ-

ence between present bodies and resurrection bodies, which is

your favorite? Why? 1 Cor. 15:35-41.

In the continuing discussion, verses 42-50, Paul draws contrasts

between present bodies and those given by God at the resurrection. At

the resurrection, God's saints exist in bodily form—the age to come is

not for disembodied spirits! But the bodily existence of the future age

will not suffer the limitations and pain of our current lives. What God

has in store is dramatically different. Consider these contrasts high-

lighted in verses 42-50:

Current Life/Body



Resurrection Life/Body



perishable



imperishable



dishonor



glory



weakness



power

natural



spiritual

First Adam



Last Adam



of earth



of heaven

Comparing the two columns is a bit like being asked which of two

automobiles you would prefer to receive as a gift—a dilapidated,

ancient model in disrepair or a new, state-of-the-art model.

What do you find most attractive about the biblical teaching of

the resurrection?

"I confess openly, that I am not persuaded that they [dead

Christians] be already in the full glory that Christ is in, or the

elect angels of God are in. Neither is it any article of my faith;

for if it were so, I

see

not but then the preaching of the resurrec-

tion of the flesh were a thing in vain."—William Tyndale as

quoted in

The Great Controversy,

p. 547.

100

Thursday



March 19

"WHERE, 0 DEATH, IS YOUR STING?" (1 Cor. 15:51-58, MV).

When does the dramatic shift from present existence to resur-

rection life occur? 1 Cor. 15:51-57.

Paul wants to inform his readers of the timing of the change from

the perishable human body of the present to the imperishable body of

the resurrection. The climactic change in the Christian's wardrobe,

from "wearing" a perishable, mortal body to "wearing" an imperish-

able, immortal body occurs "at the last trumpet" (verses 52, 53; see

1 Thess. 4:13-18). It is at the Second Coming of Christ that the

believer receives a resurrection body.

As Paul concludes his ringing affirmation of the resurrection,

he again calls for corresponding Christian behavior. With what

words does he motivate Christians to live as resurrection-bound

people? 1 Cor. 15:58.

What response do these additional passages invite from Chris-

tians who await the blessed hope of the resurrection?

Titus 2:11-14

Acts 24: 15, 16

Phil. 3:10

"Amid the reeling of the earth, the flash of lightning, and the roar

of thunder, the voice of the Son of God calls forth the sleeping saints.

He looks upon the graves of the righteous, then, raising His hands to

heaven, He cries: 'Awake, awake, awake, ye that sleep in the dust, and

arise!' Throughout the length and breadth of the earth the dead shall

hear that voice, and they that hear shall live. And the whole earth shall

ring with the tread of the exceeding great army of every nation,

kindred, tongue, and people. From the prison house of death they

come, clothed with immortal glory, crying: '0 death, where is thy

sting? 0 grave, where is thy victory?' 1 Corinthians 15:55. And the

living righteous and the risen saints unite their voices in a long, glad

shout of victory."—The

Great Controversy,

p. 644.

What one word best expresses your emotion as you read this

paragraph?

101

Friday



March 20

FURTHER STUDY:

The Corinthians were not alone in thinking that

"there is no resurrection of the dead." Compare the erroneous views

described in 1 Thessalonians 4:13-18; 2 Timothy 2:16-19. How do we

avoid such views today?

"Suppose that the trump of God should sound tonight, who is ready

to respond with gladness? How many of you would cry, 'Oh, stay the

chariot wheels; I am not ready?' Of how many would it be written, as

it was written of Belshazzar, 'Thou art weighed in the balances and art

found wanting?' To be wanting in that day is to be wanting forever;

for when Christ shall come in the clouds of heaven with power and

great glory, we must be all ready to be changed in a moment, in the

twinkling of an eye, and to be caught up to meet the Lord in the air.

Your only safety is in coming to Christ, and ceasing from sin this very

moment. The sweet voice of mercy is sounding in your ears to-day,

but who can tell if it will sound to-morrow?"—Ellen G. White,

The

Signs of the Times,

Aug. 29, 1892.

"The earth mightily shook as the voice of the Son of God called

forth the sleeping saints. They responded to the call and came forth

clothed with glorious immortality, crying, 'Victory, victory, over

death and the grave!

death, where is thy sting?

grave, where is thy

victory?' Then the living saints and the risen ones raised their voices

in a long, transporting shout of victory. Those bodies that had gone

down into the grave bearing the marks of disease and death came up in

immortal health and vigor. The living saints are changed in a moment,

in the twinkling of an eye, and caught up with the risen ones, and

together they meet their Lord in the air. Oh, what a glorious meeting!

Friends whom death had separated were united, never more to part."

—Early Writings,

p. 287.

DISCUSSION QUESTIONS:

What Christian relative or friend, now dead, do you most

long to see on resurrection day? Why? What do you imag-

ine doing or saying when you meet again?

How can Seventh-day Adventists share more effectively the

biblical truth of the resurrection? How can you as an indi-

vidual do

so?

SUMMARY:

The biblical view of the resurrection is not a meaning-

less doctrine that meets no human need. It answers our human quest

for immortality in the way God plans, and it motivates us toward

loyalty to our risen Lord as we await the grand day of reunion with

believers who have died.

102

Witness Unaware

Edwin Ludescher

In some countries of Eastern Europe people still stand in line to

buy daily necessities. An Adventist woman stood in a long line to

buy milk. When she finally reached the front of the line, she gave

her order and paid the clerk for her milk. But the clerk gave her

too much in change. When she tried to return the extra money, the

clerk brushed her aside; she was busy with another customer. The

woman waited quietly until the clerk had finished with the cus-

tomer, then called her attention to the overpayment. The clerk

took the money, thanked her curtly, then turned to the next cus-

tomer. The Adventist woman smiled and turned to leave the store.

Two students standing in line had watched her. They wondered

why this woman returned the money. Most people would have

been glad for some extra change!

The following day the woman stood near the front of the same

line when a weary young mother carrying a little child in her arm

approached the front of the line. When the clerk saw her, she

scolded her sharply and demanded that she wait in line like

everyone else. The Adventist woman felt sorry for the weary

young mother and offered her place in line. Then she walked to

the end of the line and began her wait all over.

The same two students who had seen the money incident the

previous day, watched in amazement as this Christian woman

again acted generously to a stranger. They decided they had to

know what motives prompted such unusual behavior. They fol-

lowed the woman home and explained that they had seen her in

the market. They wondered why she was so different. She invited

them into her home and answered their questions. During their

conversation, she shared her faith in Jesus. As the students were

leaving, she invited them to come back again.

The students returned several times. In time they asked if they

could attend church with her so they could learn more about

Jesus, who made such a difference in her life.

We never know when we are being a testimony to others.

Through our prayers we can strengthen others as they witness to

their faith. Through our offerings we support the work others are

doing. And through our actions we can witness to our own faith,

and help others find the way to Jesus.

Edwin Ludescher recently retired as president of the Euro-Africa

Division.

Produced by the General Conference Office of Mission Awareness

103

Lesson 13



March 22-28

Praise and Promises

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Sabbath Afternoon

READ FOR THIS WEEK'S STUDY: 1 Cor. 1:4-9; 3:21-23; 6:19,

20; 10:13; 13:12.

MEMORY TEXT: "No temptation has overtaken you except

such as is common to man; but God is faithful, who will not

allow you to be tempted beyond what you are able, but with the

temptation will also make the way of escape, that you may be

able to bear it" (1 Corinthians 10:13, NKJV).

KEY THOUGHT:

It is through claiming God's promises and

participating in His praise that Christians are able to access the re-

sources of heaven.

CHRISTIANS NEED NIGHT VISION.

Every spring half a mil-

lion sandhill cranes,

en route

to points north, roost on the Platte River

in the United States. In their conservation efforts on behalf of the

cranes, biologists needed to see the invisible—thousands of cranes

gathering in the river at night. The Nebraska Air National Guard came

to the rescue. Aircraft, equipped with infrared sensors, were able to

"see" the cranes and aid in understanding their habits.

In this dark hour Christians need to be able to see what is real but

invisible to our unaided sight. The praise and promises of God's Word

provide "infrared sensors" that allow us access to spiritual realities. In

spite of the difficulties at Corinth, Paul finds reasons for praise to God

and opportunities to share powerful promises of His grace. In doing so

he provides each of us with our own "night scope." No matter how

dark the night, we can be equipped to see the light!

104

Sunday



March 22

GOD IS FAITHFUL (1 Cor. 1:4-9).

As Paul begins to craft 1 Corinthians, he is fully aware of the

problems he will tackle in the letter—factions, spiritual elitism, im-

morality, lawsuits among members, abuses of the Lord's Supper,

twisted uses of spiritual gifts, and wayward views of the resurrection.

Yet he models an important perspective for Christians who, with him,

face problems. He grounds his attempts to deal with them in praise to

God.

Paul looks toward the Second Coming and believes that the

members of the troubled congregations at Corinth will then be

found "guiltless." What fuels Paul's confidence? 1 Cor. 1:4-9.

Given the depth and variety of the problems in the churches of

Corinth, Paul must have been tempted to feel that his work for them

had been pointless. If so, Paul yields his own judgment to the Divine

One. For he cannot deny that God has blessed and endowed the

Corinthians. Whatever he may be tempted to think of them, the be-

stowal of grace and gifts confirms God's own judgment of their

worth. This feeds an additional idea that grips his mind and drives

his hope, a thought that motivates him to continue to admonish and

correct and to believe that those he addresses in Corinth are, in fact,

slated to be citizens of God's eternal kingdom: "God is faithful!"

Paul finds cause for praise and confidence in God's faithfulness.

Whatever the lapses of human behavior and belief, God has been in

the believers' experience from the start (verse 9), sustains them in the

present (verse 7), and promises to strengthen them until Christ's

return (verse 8).

What similar promises are contained in the New Testament?

Phil. 1:6; 1 John. 3:1-3. What other promises would you like to

add?

"We are not to look within for evidence of our acceptance with

God. We shall find there nothing but that which will discourage us.

Our only hope is in 'looking unto Jesus the Author and Finisher of our

faith.' Hebrews 12:2. There is everything in Him to inspire with hope,

with faith, and with

courage."—Testimonies, vol.

5, pp. 199, 200.

Think of someone you know well who is facing strong spir-

itual challenges. On that person's behalf, offer your praise to

God and lay claim to the divine promises.

105

Monday



March 23

ALL THINGS ARE YOURS

(1 Cor. 3:21-23).

The Corinthian Christians have identified with specific teach-

ers. What mind-set does Paul suggest as a replacement for this

cliquish mentality? 1 Cor. 3:21-23.

There are few grander statements of the privileges of the Christian

than 1 Corinthians 3:21-23. Recall the setting of Paul's buoyant words.

Paul had received the report (I Cor. 1:11) that Corinthian Christians

were banding together under the banner of one preferred teacher or

another. They professed a smug loyalty to this chosen leader at the

expense of Christian community. With a superior air, they demeaned

those who followed others.

Behind every dark cloud, so the saying goes, is a silver lining. Paul

is moved by the theological cliques that have formed to provide an

energizing statement of Christian privileges. He cleverly points to an

inversion of truth by the Corinthians. They have claimed, "I belong to

teacher X." Paul says, "You have it wrong. It is not you who belong to

a teacher. That teacher, and every teacher, belongs to you!" In attach-

ing themselves to one proclaimer, they have destroyed their Christian

privileges.

The phrase "all things" (or "everything"), figures prominently

in many Bible promises. Review the following promises:

Mark 9:23; 10:27

Rom. 8:32

Phil. 4:13

2 Peter 1:3

As becomes evident in 1 Corinthians, it was possible to misuse the

claim to "all things" (see 1 Cor. 6:12; 10:23). Paul reminds them that

all things belong to believers because they themselves belong to

Christ. For those who belong to Christ, Paul's promise is sweeping.

Notice the wide array of categories Paul includes in "all things."

In what ways might you be taking too narrow a view of your

privileges as a Christian? What has God given you in Christ to

which you have failed to lay claim? Is the cause of this failure

the result of not giving to Christ "all things" in your life?

106

Tuesday



March 24

THE INSIDER

Cor. 6:19, 20).

Among the issues that Paul takes up in 1 Corinthians are difficult

ones dealing with sexual immorality. With clear views of God's grace

and power, Paul is once again able to find inspiration in the most

difficult of situations. He has accepted God's gift of vision in the

night! Aside from the promises themselves, we have much to learn

from such faith.

What striking reminder does Paul

issue to

erring Christians?

1 Cor. 6:19, 20.

Some in Corinth had apparently been demeaning the body, sug-

gesting that what one did with it did not matter. Paul's view provides a

vivid contrast. The Christian's body is not worthless but priceless. The

believer is the purchased dwelling of the Holy Spirit. This is the only

passage where Paul refers to the

individual

believer as the temple of

the Holy Spirit (compare 1 Cor. 3:16, 17; 2 Cor. 6:16; Eph. 2:21).

To appreciate the power of the promise we must refresh our under-

standing of the identity of the Holy Spirit. "From eternity God the

Holy Spirit lived within the Godhead as the third member. The Father,

Son, and Spirit are equally self-existent."—Seventh-day

Adventists

Believe . . .,

p. 61. What would be the result if we could truly grasp the

incredible privilege we have of sharing life with a divine Companion?

Compare other Bible passages that emphasize the indwelling of

the Holy Spirit: John 14:16, 17; Rom. 8:9-11; Eph. 5:18.

In discussing the paradoxical quality of the Christian life, one

author writes that the Christian "loves supremely One whom he has

never seen, and though himself poor and lowly he talks familiarly

with One who is King of all kings and Lord of all lords, and is aware

of no incongruity in so doing."—Warren W. Wiersbe, ed.,

The Best of

A. W. Tozer,

(Harrisburg, Penn.: Christian Publications, 1978), p. 9.

Christians share life so completely with the Ruler of all things that He

may be described as dwelling within us.

". . . Paul endeavored to show them Christ's power to keep them

from evil. He knew that if they would comply with the conditions laid

down, they would be strong in the strength of the Mighty One. As a

means of helping them to break away from the thralldom of sin and to

perfect holiness in the fear of the Lord, Paul urged upon them the

claims of Him to whom they had dedicated their lives at the time of

their conversion."—The

Acts of the Apostles,

p. 306.

107

Wednesday



March 25

VISION IN THE NIGHT (1 Cor. 10:13).

What thoughts should give strength to the tempted Christian?

1 Cor. 10:13.

Paul does not write 1 Corinthians 10:13 in a vacuum, a spiritual

environment free of any real temptations. He writes the promise with

an audience in view. And the members of his audience are "tempted"

in very real ways. In the rough and tumble of their daily lives they are

drawn toward divisiveness and spiritual one-upsmanship. They are

tempted to find their Christian identity in criticizing rather than in

upbuilding. They feel the pull of sexual allure. The social and reli-

gious life of idolatry draws them. This is not a promise for the ones

living in ivory towers but for those struggling in the trenches of

spiritual battle.

What similar thoughts are expressed in 2 Thessalonians

3:3;

James 1:2, 12; 1 Peter 4:12, 13?

With other passages in the New Testament, 1 Corinthians 10:13

exposes the anatomy of the great controversy as it affects each of

God's saints. In the temptations pressed by Satan, Paul invites his

readers to perceive the overruling power of God. The tempter would

press his temptations with no regard to the spiritual resources of his

victim. The tempter would start a fire and then block the exits. God

will provide a way of escape. "God is not simply a spectator of the

affairs of life; he is concerned and active. Believers can count on his

help. He will always make

a way out.

This word

(ekbasis)

may denote

a mountain defile [canyon]. The imagery is that of an army trapped in

rugged country, which manages to escape from an impossible situa-

tion through a mountain pass."—Morris,

The Epistle of Paul to the

Corinthians,

p. 142.

First Corinthians 10:13 itself constitutes an important contribution

to the Christian's arsenal against temptation. While the pressure of the

temptation may seem unbearable, the promise declares that it is bear-

able. While we may not see the way of escape, it is there. In the

darkness of a night battle of the soul, we have the infrared vision of

the promise. We can see the realities of God's grace, which Satan

seeks to hide in his demonic gloom.

How can we take hold of this victorious experience next time

we face a temptation? 2 Thess. 3:3, NIV.

108

Thursday



March 26

FULLY KNOWN (1 Cor. 13:12).

Imbedded in Paul's exalted praise of divine love is another promise

to be treasured and claimed.

What heartening thoughts does Paul share in 1 Corinthians

13:12?

Among the encouraging ideas of 1 Corinthians 13:12 is that in

eternity we will not suffer from limited knowledge. Those things that

haunt us now will not trouble us then. Crisis, trauma, pain, and

injustice. How will they appear in the full knowledge of eternity?

If you had to choose just one mystery or troubling event that

you could have explained to you, what would it be?

First Corinthians 13:12 does not just offer a hopeful word about

our future knowledge. It offers an equally heartening reminder of

God's present knowledge. While our knowledge now is limited, God's

is not. Though we do not know God fully, He knows us completely

and employs that knowledge to our best good.

What does each of the following passages teach about God's

understanding of us?

Job 7:17, 18

Matt. 10:29-31

1 John 3:18-20

"When men go forth to their daily toil, as when they engage in

prayer; when they lie down at night, and when they rise in the morn-

ing; when the rich man feasts in his palace, or when the poor man

gathers his children about the scanty board, each is tenderly watched

by the heavenly Father. No tears are shed that God does not notice.

There is no smile that he does not mark.

"If we would but fully believe this, all undue anxieties would be

dismissed."—Steps

to Christ,

p. 86.

The grandest news of all is this: knowing us thoroughly, God

nonetheless longs for us to be part of His eternal kingdom! As

the song says, "The One who knows me best, loves me most."

109

Friday



March 27

FURTHER STUDY:

Using a Bible concordance or computer search

program, look up the words

praise(s)

and

promise(s).

How important

are "praise and promises" to joyously living as a Christian?

The book of Revelation provides us with a window onto heavenly

worship and gives us hymns of praise that ascend before God's throne.

Read Revelation chapters 4 and 5 and note carefully the heavenly

atmosphere of praise. We are called to join in the heavenly praise of

the Creator: "You are worthy, our Lord and God, to receive glory and

honor and power, for you created all things, and by your will they

existed and were created" (Rev. 4:11, NRSV).

Read Testimonies, vol.

5, pp. 315-319.

"If in the providence of God we are called upon to endure trials, let

us accept the cross and drink the bitter cup, remembering that it is a

Father's hand that holds it to our lips. Let us trust Him in the darkness

as well as in the day. Can we not believe that He will give us every-

thing that is for our good? 'He that spared not his own Son, but

delivered him up for us all, how shall he not with him also freely give

us all things?' Even in the night of affliction how can we refuse to lift

heart and voice in grateful praise, when we remember the love to us

expressed by the cross of Calvary?"—page 316.

DISCUSSION QUESTIONS:

Which of the words of praise and promises discussed in this

week's lesson is the most precious to you? Why?

First Corinthians contains other promises and words of

praise than those that have been the focus of this lesson.

Which promises or words of praise would you add?

Looking back over 1 Corinthians, what are the most impor-

tant lessons it has to teach modern Christians?

How important is praise in your own devotional life? How

central a place does it play in your congregation's public

worship? How could you make praise a more important

element in both private and public worship?

SUMMARY:

To modern Christians comes the incredible challenge

of living the Christian life amid the gathering gloom of the end. To

meet the challenge, God has provided powerful promises and granted

us the capacity for praise. By using both we are able to look beyond

problems and difficulties to find strength in the Lord of all things.

110

The Power of God's Word

J. H. Zachary

The Philippines is a land of 87 different tribal dialects. Bibles

are available in the major languages, and Bible translators from

the Wycliffe Bible Translators, at great personal sacrifice, spend

years living in remote villages, learning the culture and language

of a tribe, in order to produce at least a portion of God's word in

that language. It is a great day when a tribe receives the first copy

of a Bible portion in its own language.

Pastor Albert Gulfan, secretary of the Central Philippine Union

Conference, is a member of one of the minority tribes in the

Philippines. His tribe numbers only about 300,000, and speaks a

language called Masbateneo [Mahs-beh-ten-AY-o].

Brother Gulfan yearned to hold evangelistic meetings among

his own people. Some of the villages had resisted previous at-

tempts by various denominations to evangelize their areas. They

threw a rain of stones on the roofs of their meeting halls, and

otherwise disrupted their meetings.

Brother Gulfan arranged for teams of laymen to enter the area

and lay the groundwork for the evangelistic series. Suspicious

villagers watched their every move. They were impressed with the

Adventists' friendliness and courtesy. When the workers announced

a Vacation Bible School, mothers took their children, but stayed,

ready to take their chidlren home if they did not like what they

heard. Soon, however, the mothers felt safe leaving their children

to enjoy the meetings.

When Pastor Gulfan arrived for the meetings, he brought with

him the first portion of the Bible printed in the Masbateneo language.

The audience fell silent as they heard the words of God read in their

own tongue—by a preacher from their own tribe! Resistance faded.

Attendance at the meetings grew. And at the close of the meetings 40

persons were ready for baptism. An addi-

tional 50 are attending baptismal classes,

including one man who is an official in the

municipal government.

Pastor Gulfan praises God for the power

of His word, and the faithful translator

who hopes to complete translation of the

entire Bible into Masbateneo this year.

Pastor Albert Gulfan (left) J. H. Zachary is

director of evangelism for The Quiet Hour.

Produced by the General Conference Office of Mission Awareness

1 1 1

Lessons for Second Quarter, 1998

The second quarter Sabbath School Bible Study Guide, entitled

"Happy Are You!"

are based on the Sermon on the Mount.

Lesson 1: The Kingdom of Heaven.

READ FOR THIS WEEK'S STUDY: Matt. 5:1, 17-20; Luke 17:20,

21; John 1:11; Matt. 13:33; Exod. 20:19.

MEMORY TEXT: James 2:5.

KEY THOUGHT: The Seventh-day Adventist Church believes it

has been entrusted with special last-day truth about God.

OUTLINE:

How to read the Sermon on the Mount (Matt. 5:1).

Recognizing our responsibility (Matt. 5:19).

The kingdom of God is here (Luke 17:20, 21).

Dimensions of the kingdom—Part I (John 1:11).

Dimensions of the kingdom—Part II (Matt. 13:33).

Lesson 2: The Poor in Spirit.

READ FOR THIS WEEK'S STUDY: Matt. 5:3-11; Luke 4:18, 19;

6:20; 14:21; 2 Cor. 8:9; James 2:5.

MEMORY TEXT: Matt. 5:3.

KEY THOUGHT: In the Beatitudes Jesus sought to outline the

prescription for true happiness.

OUTLINE:

Object of the beatitudes (Matt. 5;3-11).

Blessed are the poor (Matt. 5:3; Luke 6:20).

Good news to the poor (Luke 4:18, 19).

Those invited to the feast (Luke 14:21).

Jesus, our example (2 Cor. 8:9).

Lessons in Braille

The regular adult Sabbath School Bible Study Guide is available

free each month in Braille and 16 2/3 rpm records to blind and

physically handicapped persons who cannot read normal ink print.

This includes individuals who because of arthritis, multiple sclerosis,

paralysis, accident, old age, and so forth, cannot hold or focus on

normal ink-print publications. Contact the Christian Record Services,

Box 6097, Lincoln, NE 68506.

112

THE ABUNDANT LIFE

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Practical Guide to

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I COM

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ANDAMAN and

NICOBAR ISLAND ..

Bay of Bengal

Madras (Charm.

Bangalore

Mission Projects:

•

Girls' and Boys' Dormitories, Pinehill Adventist

Academy. Champai, Mizoram State.

•

Children's Home and School, Kashmir.

•

Girls' Dormitory, SDA High School, Vyara, Gujarat.

•

Redevelopment of Simla Sanitarium and Hospital.

•

Women's Dormitory, Spicer College, Pune.

AJIKISTAN

PAKISTAN

New Delhi

NagPur

MYANMAR

iombay

Pune

Indian Ocean

Hyderabad



ViShakhapaIndrri

Andaman Sea

Unions



Churches

Membership

Population

Central India

247

91,597

245,192,000

Northeast India

128

23,486

35,326,000

Northern India

149

28,015

520,867,000

South India

477

88,123

148,236,000

Andaman and Nicobar

Island Region

117

278,000

Himalayan Region

483

24,000,000

Totals Juno 39. 1996

1.006

821

973 900.000

SOUTHE

DIVISION

NEPAL

Kathmandu